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SEP  24  1915 


DS  141  .G7  1908a  c.l 
Green,  Max,  1869- 

The  Jewish  question  and  the 

key  to  its  solution 


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JEWISH    OIKSTIOX 

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Copyright,  1908,  BY 
MAX  GREEN 


PREFACE 
TO  THE  SECOND  EDITION 


That  a  second  edition  of  this  work  is  called  for 
within  six  months  of  its  first  issue,  is  a  matter  of 
deep  gratification  to  the  writer.  The  kind  and  warm 
appreciation  with  which  the  volume  has  been  received 
both  here  and  abroad,  encourages  him  in  the  hope 
that  his  humble  effort  may  contribute  to  a  speedy 
solution  of  the  great  problem  of  his  people.  The 
writer  has  used  the  opportunity  to  thoroughly  revise 
the  book  and  improve  it  in  many  ways.  To  make 
the  work  accessible  to  the  millions  of  his  Yiddish 
speaking  brethren  on  both  sides  of  the  Atlantic,  a 
Yiddish  and  Hebrew  version  has  since  been  prepared, 
which  is  now  being  published. 

M.  G. 

Philadelphia,  November,  1908. 


PREFACE 


The  writer  of  this  volume  is  a  physician;  he  is 
neither  a  professional  writer,  nor  a  theologian. 
However,  years  of  study  and  contemplation  of  his 
people's  problem,  entitle  him,  he  believes,  to  respect- 
fully present  his  views  before  his  people.  Although 
not  fortunate  enough  to  be  among  the  leaders  of  the 
great  movements  now  going  on  in  the  midst  of  Jewry, 
he  has  had  the  opportunity  of  observing  them  all 
from  the  vantage-ground  of  objectivity,  and  so  is 
perhaps,  more  able  to  consider  them  with  impartial- 
ity. As  a  physician,  moreover,  accustomed  to  the 
daily  work  of  diagnosis  and  treatment,  he  may  have 
been  able  to  approach  his  people's  case  with  the  mod- 
ern scientific  methods  applied  in  the  treatment  of 
bodily  ailments. 

Among  the  Jewish  physicians,  in  this  country,  the 
writer,  we  believe,  is  the  second  one  to  offer  a  volume 
on  the  Jewish  question.  While  we  agree  with  our 
distinguished  New  York  colleague*  on  many  points 
in  the  diagnosis  of  the  case,  we  cannot  help  being  at 
variance  with  him  as  regards  the  treatment.  Dr. 
Fishberg  sees  the  remedy  in  gradual  assimilation,  in 
the  gradual  loss  of  the  Jew  among  the  nations.  But 
assimilation  is  certainly  not  the  burden  of  our  mes- 
sage. To  look  to  assimilation  as  a  remedy  is  to  fail 
to  appreciate  the  many  and  repeated  lessons  in  the 


•Dr.  Maurice  Fishberg,  The  Perils  of  the  Jewish  Nation- 
alist Movement    Yiddish;  New  York,  1906. 


Preface  5 

long  history  of  our  people.  It  means  also  to  have 
lost  the  value  of  the  Jew's  highest  possessions. 

The  national  reawakening  of  the  Jew,  the  great 
movement  Zionward,  the  revival  of  the  Hebrew 
tongue,  and  the  appearance  on  the  scene  of  the  new 
Jew,  who  although  Socialistic  in  his  tendencies,  is 
so  unlike  the  assimilating  Socialist  of  yesterday, — 
all  these  the  writer  cherishes  as  precious  facts.  He 
sees  in  it  the  coming  of  the  great  Jew  of  to-morrow, 
who,  speaking  the  language  of  Moses  and  Isaiah,  will 
again  become  imbued  with  the  spirit  of  our  own, 
and  real,  Prophets.  The  young  Jew  cultivating  the 
Hebrew  tongue  must  go  for  his  models  of  style  to 
the  Prophets  and  Psalmists,  and,  sooner  or  later,  he 
is  bound  to  discover  that  the  so-called  prophets^  of 
to-day  have  added,  and  can  add,  nothing  to  the  jus- 
tice and  righteousness  which  those  of  old  have  pro- 
claimed. 

The  writer  is  painfully  conscious  of  the  present 
unpopularity  of  his  standpoint.  It  is  certainly  al- 
ways more  pleasant  to  stand  on  the  popular  side. 
He  feels,  however,  that  no  unkind  criticism  can  come 
from  those  who  will  approach  his  representation  of 
the  problem  with  earnest  and  unprejudiced  minds. 
To  them  the  motto  of  our  ancient  sages  is  not  un- 
known: "Accept  the  truth  from  whomsoever  gives 
it." 

The  book  is  intended,  of  course,  for  the  people 
whose  problem  it  considers.  We  trust,  however,  that 
it  may  also  prove  of  some  value  to  Christian  readers. 
Is  not  a  Christian,  if  true  to  his  religious  profession, 
also  an  Israelite  ?  Child  by  faith  of  the  first  Hebrew, 
Abraham,  he  needs  must  be  a  Hebrew  in  spirit.  As 
such,  the  problem  of  his  brothers  of  the  ancient  stock 


6  Preface 

of  Abraham  cannot  but  be  of  the  highest  interest  to 
him. 

Those  familiar  with  the  works  of  Edersheim 
will  know  the  writer's  indebtedness  to  him.  Al- 
though our  points  of  view  differ  somewhat,  we 
should  never  have  been  able  to  get  through  the  laby- 
rinth of  Rabbinical  literature  without  the  guidance 
of  that  great  scholar.  The  quotations,  however,  as 
the  Appendix  will  show,  are  all  taken  at  first  hand, 
and,  with  the  exception  of  two  or  three  passages, 
have  all  been  carefully  copied  from  the  original 
works.  The  same  may  also  be  said  of  the  English 
renderings,  all  of  which  have  been  written  with  the 
original  in  hand. 

We  also  must  express  our  obligation  to  that 
treasure-house  of  Jewish  lore,  the  Jewish  Encyclo- 
pedia. 

In  the  Biblical  texts,  the  Revised  Version  was  used 
as  standard,  but  it  was  found  necessary  in  some  cases, 
for  the  sake  of  clearness,  or  in  conformity  with  the 
object  in  view,  to  deviate  somewhat  from  that  ver- 
sion. In  every  case,  however,  careful  comparison 
was  made  with  the  original.  A  few  texts  have  only 
been  paraphrased.  These  will  be  recognized  by  the 
absence  of  quotation  marks. 

In  conclusion,  the  writer  wishes  to  express  his 
heartfelt  thanks  to  the  dear  friends,  without  whose 
aid  and  encouragement  this  volume  would  never  have 
been  written  or  published. 

M.  G. 

Philadelphia,  April,  1908. 


CONTENTS 


i. 

THE  JEWISH  QUESTION. 

The  Problem  acute  and  urgent,  and  the  People  restless 
and  eager  to  solve  it.— Why  is  there  such  a  Problem?— The 
Ghetto-Jew's  explanation  of  his  anomalous  condition —The 
Reform  movement  of  the  German  Jews  failing  to  solve 
the  Problem,  remained  stagnant.— The  Progressive  move- 
ments among  the  Jews  of  Eastern  Europe.  Their  failure 
to  offer  a  speedy  solution  of  our  Problem.— That  most  re- 
markable phenomenon— the  New  Jew.  He  wants  better 
knowledge  and  clearer  vision  to  be  able  to  solve  his  people's 
Problem.     Pages  17-22. 

II. 

FOUR  POSSIBLE   SOLUTIONS  OF  THE  PROBLEM. 

The  Problem  apparently  due  to  the  differences  which 
exist  between  Jew  and  Christian. 

1st  Solution:  Jew  to  turn  Christian. 

2d  Solution:   Christians  to  become  Jews. 

Similar  views  of  both  Orthodox  and  Reformed  with 
regard  to  the  ultimate  conversion  of  the  world  to 
Judaism.  But  the  ordinary  Jew  can  no  longer  be  satis- 
fied with  vague  hopes. 

3d  Solution:  Socialism;  its  efforts  to  abolish  religious 
and  social  differences.— A  Brotherhood  but  no  Fatherhood. 
—So  far  it  has  not  brought  Jew  and  Gentile  closer  to- 
gether.—The  Lesson  from  recent  events.— Rationalistic 
Germany  the  cradle  of  modern  Antisemitism. 

4th  Solution:  Nationalism;  its  remarkable  growth.— 
Zionism  and  Territorialism—  The  Nationalistic  argument. 
Pages  23-29. 


8  Contents 

ill. 

THE  FOURTH  SOLUTION  ANALYZED. 

1.  Are  the  Jews  a  Nation,  or  only  a  religious  Denomination? 

A  distinctly  individual  people. — A  little  world  of 
their  own. — The  strong  tie  that  binds  the  different 
elements. — "A  people  dwelling  by  themselves." 

2.  Is  the  "Goluth"-life  of  the  Jew  the  sole  cause  of  his 

troubles  and  shortcomings? 
Only  two  really  independent  reigns. — Jew-baiting  ex- 
isted long  before  the  introduction  of  Christianity,  and 
is  rife  in  lands  outside  of  Christendom. 

3.  Is  it  due  to  the  Jew's  own  efforts  that  he  has  not  been 

assimilated? 
Assimilation  the  natural  tendency  of  the  Jew. — 
"When  Jeshurun  waxed  fat,  he  kicked." — "They  were 
mingled  with  the  nations."— Ezekiel  16. — Was  kept 
alive  by  external  forces. — Neither  the  Jew  nor  his 
enemies  have  yet  learned  the  lesson. — "What  you  say, 
we  will  be  as  the  nations." 

4.  Will   the   efforts   of  the  Nationalists   remedy   the  evils 

from  which  the  Jew  has  suffered? 
Is  it  possible  to  gather  all  the  Jews  in  one  territory? 
— Will  the  Jews  be  free  from  Christian  interference  in 
Palestine? — Zionism  a  significant  movement;  but  no 
solution  of  the  problem. — Is  there  a  basis  for  Ter- 
ritorialism?    Pages  30-42. 

IV. 

THE  REMEDIES  INADEQUATE,  BECAUSE  BASED  ON 

WRONG  DIAGNOSIS. 

The  case  of  the  Jew  unique. — The  long  exile  not  the 
cause;  only  a  symptom. — "For  our  sins." — Cause  of  the  first 
short  exile. — The  Prophet  Jeremiah. — The  Babylonian  cap- 
tivity purified  the  Jew  from  idolatry. — He  has  been  very 
religious  ever  since. — And  yet  his  were  not  the  blessings, 
but  the  curses. — More  than  fifty  generations  unable  to  dis- 
cover real  cause. — The  Contemporary  Rabbis  of  the  Roman 
Captivity  were  unable  to  diagnose  the  case. — Other  Rabbis 
there  were,  but  their  writings  have  been  proscribed. — The 
only  key  to  the  solution  of  the  problem  removed  by  the 
wise  men  of  the  Law. — Faith  and  hope  growing  fainter,  but 
the  Jew  has  not  yet  stopped  to  inquire  that  perhaps  the 
Messiah  has  already  come.    Pages  43-47. 


Contents 


v. 

THE  JEW'S  SEVENFOLD  OBJECTION  TO  THE  CLAIMS 

OF  CHRISTIANITY. 

Israel  not  restored— The  Holy  Land  still  desolate— No 
universal  peace — God  not  recognized  universally — Christi- 
anity's strange  doctrines— The  Law  abrogated— Attitude 
of  Christians  towards  the  Jew. 

The  charge  of  Injustice  towards  the  Jew. — Jews  per- 
secuted in  lands  of  Christendom,  because  people  were  not 
Christian  enough. — No  real  Christian  ever  persecuted  a  Jew 
or  any  one  else.     Pages  48-52. 

VI. 

THE  REAL  POINT  AT  ISSUE  BETWEEN  JUDAISM  AND 
CHRISTIANITY,  OR  BETWEEN  SYNA- 
GOGUE AND  CHURCH. 

Whether  or  not  Jesus  of  Nazareth  is  the  promised 
Messiah. 

Quotations  from  Rabbinical  Literature  showing  attitude 
of  Synagogue  toward  Mosaic  Legislation  in  Messianic  times. 
—The  Synagogue  herself  expected  a  New  Torah  at  the 
hands  of  the  Messiah. 

Quotations  showing  teaching  of  the  Synagogue  concern- 
ing the  Nature  and  Person  of  the  Messiah  it  expected. 

1.  The    Miraculous    Birth    or    mysterious    origin    of    the 

Messiah. 
A  Fatherless  Redeemer — That  seed  which  is  to  come 
from  another  place — Israel  to  be  comforted  through  a 
virgin — I  must  create  Him  a  New  Creation. 

2.  The  Suffering  Messiah. 

Messiah  and  the  Patriarchs — God's  agreement  with 
the  Messiah — A  remarkable  Passage  not  found  in 
present  editions. 

3.  The  Superhuman  Messiah. 

Pre-mundane  existence— Greater  than  the  Patriarchs; 
higher  than  Abraham,  more  exalted  than  Moses,  and 
loftier  than  the  ministering  Angels.— Sitting  at  the 
right  hand  of  God — Bearing  the  Divine  name. 

The  Messianic  ideas  of  the  Rabbis  also  based  on  the  Old 
Testament. 

The  objections  reduced  to  two:  Israel's  Restoration  not 
brought  about;  the  Messianic  Age  not  ushered  in. 

The  answer  that  these  will  be  brought  about  at  the 
Second  Coming  has  not  influenced  the  Jew.    Pages  53-64. 


10  Contents 

VII. 

ISRAEL'S  MISSION. 

The  Mission  and  Destiny  of  Israel  occupy  a  large  por- 
tion of  the  Books  of  the  Bible.— The  unlifted  veil. — "In 
thy  seed  shall  all  the  nations  of  the  earth  be  blessed." — 
"A  Kingdom  of  priests  and  a  holy  nation." — "A  choice 
treasure." — Chosen  to  become  in  time  the- religious  teachers 
of  the  world. 

To  be  able  to  teach  others,  one  must  first  be  a  learner 
himself — Israel's  camp  a  great  school  of  Theology. — The 
kernel  and  the  outer  shell. 

What  Jehovah  required  of  Israel. — "To  know  me,  for  I 
Jehovah  exercise  mercy,  justice,  and  righteousness." 

The  Pupil's  slow  progress. — What  one  of  the  later 
Prophets  says. — The  world  would  still  be  without  the  Divine 
word,  if  it  had  to  wait  until  Israel  became  ready  to  impart 
it  to  others. 

The  prospect  of  the  coming  Redeemer  to  bring  forth 
justice  to  the  nations,  for  whose  law  the  isles  would  wait. 
Pages  65-70. 

VIII. 

THE  PROPHECIES  CONCERNING  THE  MESSIAH  AND 

HIS  KINGDOM,  AND  THE  FATE  AND 

DESTINY  OF  ISRAEL. 

The  early  harbingers  of  the  coming  dawn. 
Isaiah's  detailed  picture  of  the  future  Ideal  King. 

The  Maiden's  Son  —  Emmanuel.  —  A  wonder  child 
bearing  Divine  titles. — Prince  of  Peace. — The  Ideal 
Judge. — Peace  and  order  will  be  established  and  tyr- 
anny and  violence  cease;  for  the  earth  will  be  filled 
with  the  knowledge  of  Jehovah. 

The  root  of  Jesse  a  beacon  to  the  nations. — Jerusalem 
the  world's  spiritual  centre. — The  ultimate  abolition 
of  war. 

The  Redeemer  King  comes  to  Zion — His  Divine  cre- 
dentials— "I  will  give  thee  for  a  light  of  the  nations, 
to  be  my  salvation  to  the  ends  of  the  earth." 

The  Inaugural  Address. — "To  proclaim  good  tidings 
to  the  poor." 

The  people's  co-operation  invoked. — Following  the 
call  of  the  Coming  King  would  make  them  the  leaders 
of  the  nations,  and  bring  in  its  wake  high  prosperity, 
glory,  and  peace. 


Contents  11 

The  clouds  that  mar  the  vision  glorious. — Jehovah's 
Servant  despised  and  rejected  by  His  own  generation. 

The  people's  sad  mistake,  however,  will  not  affect  the 
King's  glory. — Though  the  people  rejected  their  King, 
"escaped  ones"  from  them  will  carry  the  Divine  mes- 
sage to  the  nations. 

Nor  will  the  people's  blindness  and  rejection  last 
forever. 

Isaiah's  prediction  of  their  future  repentance,  restora- 
tion and  glory. — Blossoming  and  budding  in  all  lands, 
their  center  will  be  the  Holy  Land,  to  which  they  will 
return  as  the  redeemed  of  Jehovah. 

Messianic  Prophecy  in  Jeremiah. 

A  King  of  David's  line  bearing  the  Divine  name. — 
A  New  Covenant^  different  from  the  old  one,  will  be 
made  with  the  people. — The  old  ceremonial  law  will  be 
abolished. 

The  Shepherd-King  of  Ezekiel. 

Messianic  Prophecy  in  the  so-called  Minor  Prophets. 

Bethlehem  the  birth-place  of  Israel's  Ruler. — He 
would  come  while  the  Second  Temple  was  yet  standing. 
— Jehovah  sent  by  Jehovah  to  dwell  in  the  midst  of  the 
people. — His  double  capacity  as  King  and  Priest. — He 
would  come  in  peaceful  humility,  but  reign  in  glory 
as  the  universal  King  of  peace. — The  Kingdom  of  God 
to  become  universal. 

Some  Messianic  Psalms. 

The  Divine  King  and  His  universal  Kingdom. — 
"Thou  art  my  Son." — "I  will  give  nations  for  thy  herit- 
age."— "Thy  throne,  O  God,  is  forever  and  ever." — "He 
shall  rule  ...  to  the  ends  of  the  earth." — "His 
name  shall  endure  for  ever" — "Sit  thou  at  my  right 
hand." — "Thou  art  a  priest  for  ever."— "All  the  fami- 
lies of  the  nations  shall  worship  before  thee." 

The  King  and  Kingdom  in  Daniel. 

"In  the  days  of  those  kings  shall  the  God  of  heaven 
set  up  a  Kingdom  which  shall  never  be  destroyed." — 
"One  like  a  Son  of  Man." — "All  peoples,  nations  and 
languages  shall  serve  him." 

The  Prophecies  concerning  the  Fate  and  Destiny  of  Israel. 
What  would  take  place  if  they  accepted  the  coming 
King. — "Ten  men  of  every  tongue  would  take  hold  at 
the  skirt  of  one  Jew,  saying,  we  will  go  with  you." 


12  Contents 

Repentance  and  acceptance  of  the  Kingdom  the 
necessary  condition. 

What  is  to  happen  in  case  of  disobedience. — Loss  of 
land  and  independence. 

But  the  punishment  of  the  people  does  not  mean 
their  utter  rejection — "Israel  is  holy  to  Jehovah."— 
Their  nationality  as  perpetual  as  laws  of  nature. — 
Will  abide  many  days  without  King  and  Prince;  after- 
ward they  will  return  and  seek  Jehovah  their  God  and 
David  their  King— They  will  be  asking  the  way  to 
Zion,  their  faces  turned  thither. 

The  captivity  of  Jacob  will  be  restored.— "He  that 
scattered  Israel,  shall  gather  him."— "I  will  give  them 
one  heart,  and  will  put  a  new  spirit  within  them." — 
"I  shall  be  their  God,  and  my  servant  David  King  over 
them." — "They  shall  look  upon  me  whom  they  have 
pierced;  and  shall  mourn  for  him."— "As  you  have  been 
a  curse  among  the  nations,  so  will  I  save  you,  and  you 
shall  be  a  blessing."    Pages  71-90. 


IX. 

m 

IN  THE  ERA  OP  FULFILLMENT. 

The  Jews  after  the  Babylonian  Captivity.— The  Prophets 
place  taken  by  the  Rabbi.— A  vassal  nation.— There  was 
little  to  satisfy  the  Jew's  patriotic  ambition. — Greek  civil- 
ization and  Roman  rule. — Strict  conformity  to  the  cere- 
monial Law  as  national  safeguard.— Laws  upon  laws  and 
precepts  upon  precepts. — The  real  mission  of  Israel  was 
lost  sight  of. — Formed  a  new  conception  of  the  Messiah 
and  the  Kingdom  of  Heaven. — Were  thus  taken  unawares. 
— The  "fulness  of  time." — Humanity  was  ready  to  receive 
the  higher  principles  of  life.— The  Hebrew,  the  Greek,  and 
the  Roman. — Uniting  what  was  best  in  the  Hebrew  and  the 
Greek.— The  birth  of  King  David's  greater  Son.— Radical 
change  in  nation's  life. — The  sceptre  removed  from  Judah. 
— The  nation's  anguish  and  yearning.  —  An  Elijah-like 
Prophet  proclaiming  the  coming  of  the  Kingdom.— Awak- 
ened echoes  throughout  the  land.  —  "There  comes  one 
mightier  than  I."— A  career  of  three  short  years  which  has 
transformed  the  world.— The  connecting  link. — With  the 
King's  appearance  the  Forerunner's  work  is  over. — "He  goes 
(back)  to  Galilee."— The  Inauguration  of  the  King.  "To- 
day has  this  scripture  been  fulfilled  in  your  ears."— Teach- 


Contents  13 

ing  and  healing. — The  Disciples. — How  unlike  the  expecta- 
tions of  His  contemporaries. — "The  Kingdom  within." — In 
the  toiling  towns  of  the  Lake  shore.    Pages  91-101. 

X. 

THE  KINGDOM  OF  HEAVEN. 

What  are  we  to  understand  by  this  term? — "Thy  King- 
dom come,  Thy  will  be  done." — Heaven's  Kingdom  brought 
on  earth. — The  introduction  of  righteousness  into  the  hearts 
of  men. — "The  Kingdom  of  God  and  His  righteousness." — 
"But  he  that  does  the  will  of  my  Father." 

What  idea  did  the  message  convey  to  the  Jewish  multi- 
tudes?— They  had  no  doubt  that  He  was  the  Coming  One. — 
Why  does  not  the  Messiah  show  the  Sign  from  heaven? — 
"Hosanna"  and  "Crucify  him." — The  sudden  outburst  of 
hatred  which  ages  since  have  not  alleviated. — Even  John 
and  the  very  Disciples  carried  with  them  similar  anticipa- 
tions.— John's  surprise. — "They  understood  none  of  these 
things." — "They  supposed  that  the  Kingdom  of  God  was  to 
appear  immediately." — Cleopas  and  the  other  disciple  on 
their  walk  to  Emmaus. — "We  hoped  that  it  was  he  who 
should  redeem  Israel." — "Dost  thou  at  this  time  restore 
the  Kingdom  to  Israel?" — Messiah's  life  as  an  example; 
His  death  as  redemption. — A  grain  of  wheat  must  first  die 
to  bear  much  fruit. — "When  I  am  lifted  up  ...  I  shall 
draw  all  men  to  myself."     Pages  102-109. 

XI. 

THE  PROGRESS  OF  THE  KINGDOM. 

A  grain  of  mustard  seed. — Was  there  anything  apparently 
more  ineffectual? — Suddenly  begins  to  nourish. — Twelve 
Galilean  Jews  become  the  spiritual  teachers  of  civilized 
humanity. — Tremendous  event  sketched  in  a  few  simple 
lines. — "It  is  not  for  you  to  know  the  times  and  the  sea- 
sons."— Small  band  of  Galilean  peasants  transformed  into 
mighty  witnesses. — That  great  day  of  Shebuoth. — The 
auspicious  beginning  of  the  Kingdom  on  its  native  soil. — 
Continual  increase. — Had  as  yet  no  new  name. — Their  most 
conclusive  proof  of  His  Messiahship.  —  The  conditions 
governing  the  restoration  of  Israel  and  the  ushering  in  of 
the  Messianic  age. — Messianic  prophecy  classified. — If  the 
nation  had  lent  its  ear. — The  sword  of  the  spirit  instead  of  the 
sword  of  rebellion. — Leaders  instead  of  captives. — Not  the 


14  Contents 

nation,  only  "escaped  ones." — Fierce  opposition  spreads  the 
propaganda- — On  the  world's  stage  of  Greek  and  Roman 
Society.— Messianic  "gerim."— A  Jew  whose  greatness  can 
only  be  matched  witn  that  of  Moses.— From  a  persecutor 
the  greatest  promoter.  —  "Calling  upon  both  Jews  and 
Greeks."— Conquest  of  the  Empire.— Jerusalem  was  no 
more. —  The  Greek  and  Roman  instead  of  the  Jew. — What 
might  have  been. — Jehovah's  people,  the  Messiah's  living 
kinsmen.     Pages  110-119. 

XII. 
THE  NEW  TORAH  OF  THE  MESSIAH. 

No  mere  adaptation. — The  very  essence  of  the  Religion 
of  Moses  and  the  Prophets. — The  temporal  and  local;  the 
permanent  and  universal.— Even  in  harmony  with  best 
views  of  Synagogue. — The  elementary  school  of  law;  the 
higher  school  of  faith.— A  way  by  which  man  may  learn  to 
become  good.— Course  thrown  open  to  all.— "The  law  was 
to  us  as  a  schoolmaster."— Abraham's  spiritual  children  — 
"Faith  which  works  through  love."— "We  establish  the 
iaw#»_The  liberty  of  service. — "Love  is  the  fulfillment  of 
the  law." — "If  any  man  has  not  the  spirit  of  the  Messiah, 
he  is  none  of  his."— "If  you  are  led  by  the  spirit,  you  are 
not  under  the  law."— "The  'far  off'  made  'near.'"— "Who 
made  both  one."— "The  old  man"  and  "the  new  man."— 
"Till  we  all  attain  to  the  unity  of  the  faith."— The  triumph 
of  these  doctrines. — If  the  Jewish  contemporaries  of  St. 
Paul  could  have  realized.— The  work  accomplished  by  one 
jew# — if  instead  of  one  Paul,  there  were  thousands  of 
Pauls.     Pages  120-129. 

XIII. 

THE  KEY  TO  OUR  PROBLEM'S  SOLUTION. 

Testimony  of  an  opponent. — The  power  of  helpful  love 
readjusting  social  inadequacies.— The  "Galilean"  conqueror. 
— An  arch  with  the  keystone  missing. — The  only  book 
people  in  Medieval  Europe.— The  Renaissance  and  the 
Reformation.— Human  progress  and  Biblical  knowledge. — 
Why  Israel  is  not  restored;  the  Messianic  age  not  ushered 
in.— The  sign  written  large  on  history's  page.— To  Him  un- 
doubtedly has  been  the  gathering  of  the  nations. — The 
mightiest  Factor  in  the  world's  history.— The  problem's 
treatment  by  the  Prophet  of  Tarsus.— People  not  rejected.— 


Contents  15 

Seeking  their  own  righteousness,  because  ignorant  of  God's. 
— "How  much  more  their  fulness." — "What  shall  their  re- 
ceiving be."— "A  partial  hardening;"  "until  the' fulness  of 
the  Gentiles  has  come  in."— "All  Israel  shall  be  saved."— 
"The  refreshing  seasons  from  the  presence  of  the  Lord." — 
Nothing  gained  by  further  delay.— In  none  other  is  there 
salvation. — It  is  all  our  own. — We  do  not  cease  being  Jews. — 
No  fear  of  being  assimilated. — The  Jews  need  not  close 
their  own  Synagogues. — The  Jewish  Community  of  believers. 
— Our  mission  and  destiny  yet  before  us.— "In  calmness  and 
repose  ye  shall  be  saved." — The  Jews  never  so  well  pre- 
pared for  the  message.— A  Period  of  Transition.— Wide- 
spread revolt  against  Rabbinism  —  The  Reformed  Syna- 
gogue of  the  German  Jews  can  never  attract  the  spirited 
and  idealistic  New  Jew.— Impossible  that  a  four  thousand 
year  old  history  be  finished  by  repudiating  their  greatest 
and  best. — Zion  will  be  ours,  when  we  can  return  thither 
as  the  redeemed  of  Jehovah. — Prom  a  curse,  we  shall  be- 
come a  blessing.— The  glorious  Messianic  Age.— "Shake  off 
the  dust;  arise,  O  my  people!"    Pages  130-14*). 


Notes.     Pages  147-173. 
Appendix.     Pages  175-188. 
Index.      Passes  189-197. 


I. 


THE    JEWISH    QUESTION. 


At  no  time  since  the  Jews  were  forced  to  leave 
their  own  land  and  start  on  their  long  weary  pilgrim- 
age among  the  nations,  has  the  Jewish  question  been 
more  acute  and  urgent  than  it  is  to-day.  Never  were 
the  Jews  so  restless  and  agitated,  and  so  eagerly  seek- 
ing to  solve  the  problem  of  their  existence,  as  they  are 
at  present.  No  longer  are  they  satisfied  to  sit  with 
folded  arms  in  the  face  of  trial  and  adversity,  but 
manfully  they  are  striving  to  find  an  outlet  from  an 
intolerable  present  and  to  penetrate  the  dark  enigma 
of  their  future.  New  parties  are  constantly  arising, 
each  offering  its  own  scheme  for  the  solution  of  this 
problem  of  the  ages — the  strained  relations  between 
Jew  and  Christian;  yet  the  problem  is  no  nearer 
solution  than  it  ever  was. 

No  one  need  be  told  what  the  Jewish  problem  is. 
But  why  should  there  at  all  be  such  a  problem? 
Why  have  not  nineteen  hundred  years  of  sojourn  in 
the  lands  of  his  dispersion  been  enough  to  make  the 
Jew  settle  down  in  peace  and  amity  with  his  neigh- 
bors? How  comes  it  that  at  the  beginning  of  the 
twentieth  century,  after  so  many  ages  of  homeless 
wandering,  the  Jew  still  "finds  no  ease  among  the 
nations,  neither  is  there  rest  to  the  sole  of  his  foot, 
but  with  trembling  heart  and  failing  eyes,  and  sor- 
rowful mind"   (Deut.   28:65),  he  is  compelled  to 

17 


18  The  Jewish  Question 

wander  again  in  quest  of  a  resting  place  for  his  weary 
head  ?  And  wherever  he  comes,  even  if  no  longer  in 
danger  of  life  and  limb,  and  of  the  pillage  of  his 
scanty  possessions,  he  is  at  least  made  to  feel  that  he 
is  a  stranger  and  intruder,  and,  at  best,  is  merely 
tolerated  but  never  welcomed. 

During  many  years  of  an  isolated  existence  in  the 
ghettos  of  Europe,  the  Jew  was  excluded  from  all 
social  intercourse  with  the  other  inhabitants,  he  re- 
mained a  stranger  to  the  life  outside  his  prison-walls, 
and  his  mind  was  fed  exclusively  on  the  Torah  with 
its  manifold  rabbinical  commentaries.  The  Jew 
then  had  but  one  explanation  for  his  anomalous  and 
abject  condition,  one  hope  for  its  discontinuance: 

"For  our  sins  have  we  been  exiled  from  our  land 
and  removed  from  our  country."  But  God  will  have 
mercy  on  us.  The  Messiah  will  soon  come  "to 
gather  our  dispersions  from  among  the  nations,  lead 
us  to  Zion  with  joyful  song  and  to  Jerusalem  with 
everlasting  joy."1 

With  the  lowering  of  the  ghetto  walls  in  Germany 
and  other  countries  of  western  Europe,  during  the 
10  th  century,  the  Jews  of  those  lands,  on  first  tasting 
of  the  tree  of  European  knowledge,  soon  opened  their 
eyes  and  knew  that  they  were  naked.  The  cry  of 
reform  was  raised  in  the  Jewish  camp:  "If  the  Jew 
could  only  eliminate  from  his  life  and  religion  what- 
ever marked  him  externally  as  a  Jew  and  differenti- 
ated him  from  his  Gentile  neighbors,  he  would 
quickly  obtain  his  rights  as  man  and  citizen,  and  the 
Jewish  question  would  be  no  more." 

New  rabbis  arose  who  unswervingly  wielded  the 


^usaph  prayer  for  festivals. 


The  Jewish  Question  19 

knife  of  reform,  cutting  away  from  their  religion 
one  piece  after  another,  until  there  was  left  of  it 
little  ~more  than  a  bare  skeleton.  They  removed  from 
their  venerable  liturgy  all  reference  to  the  future 
hope  of  Israel,  and  from  their  faith  all  trace  of  a 
Messiah.  To  be  considered  merely  as  Germans  or 
Frenchmen  of  the  Mosaic  Faith  became  their  most 
cherished  ambition. 

But  somehow,  these  Germans  of  the  Mosaic  Faith, 
soon  found,  to  their  chagrin,  that  their  emancipation 
from  the  old  religion  availed  them  little.  With  all 
their  denials  that  there  was  anvthing  in  common  be- 
tween  them  and  the  ordinary  Jew,  there  yet  remained 
their  Semitic  features  which  they  could  not  very  well 
remove  or  reform.  To  the  Antisemites  who  rose  in 
formidable  array  in  the  lands  where  Jewish  Reform 
prevailed,  it  made  little  difference  whether  they  re- 
tained much  or  little  of  their  liturgy;  whether  they 
practised  all  or  none  of  their  religious  observances; 
whether  their  hope  and  ideal  was  the  future  glory  of 
Israel,  or  the  greatness  of  the  German  fatherland. 
To  the  Antisemite  they  were  still  Jews,  Semites,  and, 
as  such,  strangers  and  interlopers. 

Having  failed  in  its  attempt  to  solve  the  Jewish 
problem,  the  reform  movement  of  the  German  Jews 
remained  stagnant,  its  adherents  being  limited  to  a 
comparatively  small  number  of  wealthy  Jews  of 
Germany  and  their  equally  prosperous  descendents 
in  the  United  States.  Among  the  Jews  of  the  eastern 
countries  of  Europe,  which  contain  some  two-thirds 
of  the  Jewish  race,  the  reform  movement  found  no 
following.  The  progressive  movements  among  these 
Jews  tended  in  different  directions.  The  young  Jews 
of  these  countries,  tired  of  waiting  for  the  Messiah 


20  The  Jewish  Question 

who  still  tarried,  and  despairing  of  ever  obtaining 
justice  in  the  lands  of  their  birth,  turned  longingly  to 
Zion,  the  ancient  seat  of  their  fathers,  with  the 
cherished  hope  of  gaining  it  by  their  own  efforts. 

For  several  years  this  movement  was  limited  to 
those  Jews  whose  principal  training  was  Biblical  and 
Hebraistic,  while  the  Jewish  youths  who  filled  the 
Kussian  educational  institutions,  during  the  few 
liberal  years  under  Alexander  II,  held  aloof  from 
Zionism,  preferring  assimilation  with  their  Gentile 
neighbors  to  their  own  nationalism.  The  outbreak 
however  of  the  terrible  anti-Jewish  riots,  the 
"pogroms,"  which  followed  upon  the  assassination  of 
the  liberal  Czar,  served  to  open  the  eyes  of  the  young 
assimilating  Jews.  Meeting  with  rebuff  at  the  hands 
of  their  neighbors,  their  racial  instinct  soon  asserted 
itself,  and  most  of  them  flocked  back  to  the  inclosures 
of  the  ghetto.  Zionism  thereby  received  a  tremendous 
impulse  and  the  first  Jewish  agricultural  colonies  in 
Palestine  were  the  result.  The  later  arrival  of  Herzl 
with  his  political  Zionism,  gained  for  the  movement 
the  world's  attention,  giving  it  such  an  importance, 
that  for  a  while  it  seemed  as  if  the  day  of  the  return 
of  the  Jewish  commonwealth  in  Palestine  was  fast 
approaching. 

But  Herzl  is  dead,  and  with  his  death  political 
Zionism  received  its  quietus.  Although  Zionism  in 
different  forms  remains  a  powerful  factor  in  the  life 
of  the  Jew,  the  hope  of  its  speedy  realization  as  a 
solution  of  the  Jewish  problem  is  still  as  far  off  as 
ever. 

At  the  recent  outbreak  of  the  Kussian  revolution, 
the  hope  of  a  new  and  brighter  day  flashed  for  a 


The  Jewish  Question  21 

moment  before  the  eyes  of  the  Jew,  in  that  country. 
But  this  hope  was  soon  overspread  by  a  heavy  and 
terrible  pall,  from  which,  with  quivering  heart,  the 
Jew  is  madly  rushing  for  safety. 

In  the  stress  and  strain  of  recent  times  was  born 
that  most  remarkable  phenomenon  of  the  Jewish 
types — the  New  Jew.  The  world  at  large,  outside  of 
Russia,  as  yet  knows  little  of  him;  but  if  signs  do 
not  fail,  he  is  rapidly  becoming  the  prevailing  type 
of  Jew,  holding  in  his  hands  the  future  of  his  race 
for  good  or  ill.  The  world  knows  the  ordinary 
orthodox  Jew,  who  is  rapidly  passing  away;  it  is 
acquainted  with  the  small  number  of  reform  Jews  in 
the  countries  where  they  are  found;  it  sometimes 
even  speaks  of  modern  Jews,  by  whom  it  understands 
such  Jews  as  are  wholly  or  partly  assimilated ;  but  it 
is  yet  to  hear  from  the  New  Jew,  who  is  vigorously 
shaking  the  dry  bones  of  the  ghetto,  infusing  into 
them  new  life  and  spirit. 

How  far  this  New  Jew  will  go  and  where  he  will 
finally  land  no  one  can  foretell.  Child  of  this  age  of 
free  thought  and  rationalism,  he  is  a  devotee  of  both. 
Free  from  all  rabbinical  prejudices  and  beliefs,  he  is 
yet  a  Jew  to  the  core,  ready  to  risk  his  very  life  for 
the  sake  of  his  people  and  their  interests.  Religious 
he  certainly  is  not,  but  his  zeal  and  enthusiasm  ap- 
proach very  near  to  religious  fervor.  He  is  not 
spiritual,  but  is  full  of  spirit.  He  believes  not  in  the 
coming  of  a  personal  Messiah,  but  is  full  of  faith  in 
the  future  destiny  of  his  people  and  in  the  in- 
auguration of  the  Messianic  ideal  upon  the  earth. 
Honest  and  open  minded,  he  walks  in  the  light  as  he 
sees  it.  He  is  not  only  a  new  Jew,  but  a  live  Jew. 
One  cannot  help  being  both  proud  and  fond  of  him. 


22  The  Jewish  Question 

With  better  knowledge  and  clearer  vision,  his  people's 
future  could  be  safely  intrusted  to  his  keeping. 

But  what  solution  have  these  spirited  fellows  for 
the  knotty  problem  of  their  people  %  Their  mottoes, 
"If  I  be  not  for  myself  who  will  be  for  me?"2  and 
"In  battle  thy  freedom  thou  obtainest,"  or  "Through 
Fight  thy  Right,"  which  are  just  the  opposites  of 
the  motto  of  that  great  Zionist  of  old,  "Not  by  might 
nor  by  power,  but  by  my  spirit,  saith  Jehovah  of 
hosts"  (Zech.  4:  6), — mean  very  little  that  is  practi- 
cal and  applicable.  It  is  all  "clouds  and  wind,  but 
there  is  no  rain"    (Prov.  25:  14). 


2  One  of  the  maxims  of  the  elder  Hillel  (Aboth  1:  14), 
adopted  as  motto  by  the  Poale  Zion  and  other  radical 
Nationalistic  organizations. 


n. 

FOUR  POSSIBLE   SOLUTIONS   OF   THE   PROBLEM. 

The  world,  as  a  rule,  passes  judgment  on  the  Jew, 
simply  because  he  is  a  Jew ;  but  the  Jew  himself  sees 
the  cause  of  his  troubles  both  in  the  fact  of  his  being 
a  Jew  and  of  the  others  being  Christians.  If  it 
only  were  possible  for  all  to  become  either  Jews  or 
Christians,  or,  else,  if  there  were  neither  Jews  nor 
Christians,  but  merely  men,  the  existing  differences 
would  then  disappear,  and  the  two  warring  factions 
— the  ten  million  Jews  and  the  almost  fifty  times  as 
many  Christians  among  whom  they  live — would  be 
at  peace  with  one  another. 

The  Jewish  problem  being  apparently  due  to  the 
differences  which  exist  between  Jew  and  Christian, 
the  following  possible  solutions  present  themselves : — ■ 

1.  For  the  Jews  to  become  Christians. 

2.  For  the  Christians,  or  for  the  world  at  large,  to 
become  Jews. 

3.  For  both  Jews  and  Christians  to  surrender  or 
repudiate  their  respective  religions,  becoming  merely 
men,  and  thus  to  abolish  all  existing  differences. 

4.  For  the  Jews  to  leave  the  lands  of  Christendom, 
where  they  have  so  long  been  misunderstood  and  mis- 
judged, and  establish  a  home  for  themselves,  either 
in  Palestine,  or  in  some  other  autonomous  land  of 
their  own,  and  there  live  their  own  life,  free  from 
outside  interference. 


24  The  Jewish  Question 

The  First  Solution. 

Both  Jews  and  Christians  must  admit  that  the  first 
way,  if  realized,  would  completely  and  for  all  time 
solve  the  problem  of  the  Jew.  But  as  to  an  average 
Jew  the  mere  mention  of  it  is  enough  to  stir  up  his 
deepest  passions  and  arouse  his  strongest  resentment, 
we  shall  defer  its  discussion  until  the  other  solutions 
indicated  have  been  considered. 

The  Second  Solution. 

It  is  rather  remarkable  that  both  the  ultra-ortho- 
dox and  the  so-called  reformed  Jew,  diametrically 
opposed  as  they  are  on  almost  every  point,  religious 
or  nationalistic,  hold  nearly  similar  views  with  re- 
gard to  the  second  suggested  solution  of  the  Jewish 
problem. 

The  orthodox  Jew  who  believed  with  perfect  faith 
in  the  coming  of  the  Messiah,  and  daily  awaited  His 
coming,1  also  hoped  that  along  with  it,  "the  world 
would  be  established  under  the  Kingdom  of  the 
Almighty,"  and  instead  of  "worshipping  emptiness 
and  vanity,  and  praying  to  a  god  that  cannot  save 
.  .  .  .  all  would  accept  the  yoke  of  Thy  King- 
dom" (Alenu  prayer).2  This  simply  meant  that 
the  world  would  abandon  its  Christian  faith  and  be 
converted  to  Judaism. 


l"I  believe  with  perfect  faith  in  the  coming  of  the 
Messiah  and  though  He  tarries  yet  I  daily  await  His 
coming"    (XIII  Ikkerim,  12). 

2Although  it  is  not  known  when  this  prayer,  which  is 
recited  at  the  close  of  the  three  daily  prayers,  was  in- 
troduced in  the  ritual,  and  in  spite  of  the  denials  made 
from  time  to  time,  to  allay  the  suspicions  of  the  Church, 
every  Jew  knows  that  it  refers  specifically  to  Christianity. 


Four  Possible  Solutions  of  the  Problem    25 

The  reformed  Jews,  although  their  every  endeavor 
was  aimed  at  the  elimination  from  their  Judaism  of 
everything  which  gave  it  a  distinctive  appearance 
from  the  Christian  denominations  of  their  neighbors, 
have  yet  held  fast  to  the  "chosen  people" J  feature  of 
the  religion  of  their  fathers,  and  their  rabbis  never 
tire  of  asserting  their  world  mission. 

They  have  given  up  the  hope  and  belief  in  the 
coming  of  a  Messiah  and  in  the  future  restoration  of 
Israel  as  a  nation,  for  this  belief  would  make  it  ap- 
pear as  if  they  owed  allegiance  to  another  nationality 
than  the  one  of  which  they  esteem  themselves 
prominent  citizens.  They  do  talk,  however,  of  the 
inauguration  in  the  world  of  Messianic  times,  which 
to  them  means  the  coming  of  the  world  to  their  point 
of  view,  and  the  acceptance  by  the  world  of  their 
vague  monotheism  and  their  bundle  of  dry  ethics. 

The  orthodox  Jew  believing  in  the  coming  of  a 
miraculous  Messiah,  who  may  appear  any  day  and 
instantly  bring  about  his  own  restoration  and  the 
conversion  of  the  world  to  Judaism,  could  afford  to 
endure  patiently  his  intolerable  present,  while  ferv- 
ently praying  and  hoping  for  his  glorious  future. 
In  a  like  manner,  the  prosperous  Jew  of  the  reform 
cult,  whose  chief  grievance  is  the  social  discrimina- 
tion to  which  he  is  subjected  at  the  hands  of  his 
Gentile  neighbors,  can  calmly  look  for  a  time  when 
the  world,  by  giving  up  the  Christian  view  of  the 
religion  of  the  Bible,  will  accept  the  authority  of  the 
reformed  rabbi  above  that  of  St.  Paul,  in  whom 
reform  Judaism  sees  its  chief  opponent.     But  the 

3"Thou  hast  chosen  us  from  all  the  people,  Thou  hast 
loved  us  and  favored  us,  and  exalted  us  above  all  tongues" 
(Prayer  for  festivals). 


26  The  Jewish  Question 

ordinary  Jew  who  is  neither  ultra-orthodox  nor  re- 
formed, refuses  to  be  satisfied  any  longer  with  vague 
hopes.  To  him  the  question  of  his  present  and  future 
is  too  urgent,  and  he  demands  an  active  and  practical 
solution  of  his  problem. 

The  Third  Solution, 

To  the  Socialists  who  ascribe  to  religion  all,  or 
most,  of  the  ills  with  which  humanity  is  afflicted, 
the  Jewish  question  is  only  part  of  the  general  "Welt- 
schmerz,"  only  one  of  the  evils  of  the  present  social 
system  which  divides  men  into  classes  and  masses, 
fostering  religious  differences  and  prejudices,  and 
making  men  oppose  one  another,  instead  of  being 
united  against  their  common  oppressors. 

Endeavoring  to  bring  about  the  Brotherhood  of 
Man,  the  Socialists  do  everything  in  their  power  to 
weaken  and  destroy  man's  faith  in  the  Fatherhood 
of  God. 

Whether  the  international  Brotherhood  pictured 
in  the  Socialistic  dream  will  have  to  deal  with  the 
Jewish  question  or  not,  we  are  not  prepared  to  say; 
we  do  know,  however,  that  so  far,  Socialism  has  not 
brought  us  any  nearer  a  solution  of  the  Jewish 
question. 

Recent  events  in  Russia  and  elsewhere  have  shown 
that  there  is  not  very  much  love  lost  even  between  the 
Jewish  Socialist  and  his  Gentile  comrade,  neither  of 
whom  can  be  suspected  of  religious  bias  or  prejudice. 

The  Russian  revolutionists  look  on  gladly  and  ap- 
provingly when  their  Jewish  comrades  blindly  throw 
themselves  into  the  forefront  of  the  unequal  struggle 
with  the  Bureaucracy.    But,  when  as  a  result  of  the 


Four  Possible  Solutions  of  the  Problem    27 

precipitate  acts  of  the  Jewish  revolutionists,  the 
maddened  agents  of  the  Bureaucracy  pour  out  dire 
vengeance  on  the  defenceless  heads  of  the  innocent 
families  of  the  young  enthusiasts,  their  Gentile 
comrades  rather  keep  in  the  background,  not  consid- 
ering it  their  duty  to  aid  their  Jewish  companions  in 
the  defense  of  the  women  and  children  of  their 
homes. 

Since  the  outbreak  of  the  Kussian  revolution,  ac- 
companied by  periodic  massacres  of  the  Jews,  thou- 
sands of  Jewish  Socialists  helped  to  swell  the  ranks 
of  the  Nationalists.  These  Socialists  had  formerly 
renounced  their  own  people's  cause  for  that  of  the 
world's  proletariat,  but  the  ever  recurring  outrages 
against  the  Jews  made  them  so  sick  at  heart,  that 
they  began  to  despair  of  ever  attaining  relief  for 
their  people's  distress  even  under  the  red  flag  of 
Socialism.  The  Jewish  Socialists  are  gradually 
learning  that  Antisemitic  feelings  may  be  harbored 
not  only  in  the  breasts  of  Gentiles  who  call  them- 
selves Christians,  but  in  a  like  degree,  even  among 
those  who  have  lost  their  Christian  faith  and  go  by 
the  name  of  Socialists  or  freethinkers. 

It  is  rationalistic  and  socialistic  Germany  that 
gave  birth  to  modern  Antisemitism,  and  it  is  in 
countries  where  the  Bible  is  least  known  and  read 
that  Jew-baiting  abounds.  Juster  treatment  of  the 
Jew  prevails  in  lands,  like  England  and  America, 
where  the  Jew's  Book  is  better  known  and  ap- 
preciated. 

The  Jew  can  expect  very  little  comfort  indeed 
from  the  efforts  of  his  Socialist  brethren  to  destroy 
the  very  best  which  the  world  received  through 
the  Jew. 


28  The  Jewish  Question 

The  Fourth  Solution. 

Let  us  see  then  what  relief  to  the  long  lasting  woes 
of  the  Jew  the  last  and  most  popular  solution  has 
to  offer  us. 

The  Jewish  nationalistic  movement  has  within 
recent  years  grown  to  such  enormous  proportions  as 
to  include  among  its  advocates  and  followers  Jews 
of  the  most  widely  divergent  views.  Eanging  from 
the  extreme  orthodox  on  the  right  wing,  to  free- 
thinking  and  socialistic  Jews  on  its  left,  it  has  even 
made  appreciable  inroads  on  the  ranks  of  the  reform 
Jews.  The  older  rabbis  and  leaders  of  this  cult, 
true  to  the  teaching  of  the  founders  of  Keform,  have 
persistently  maintained  that  the  name  Jew  stands 
only  for  a  religious  denomination,  and  does  not  at 
all  represent  a  particular  people  or  nation.  But  they 
are  now  mortified  to  see  the  ground  slipping  from 
beneath  their  feet,  since  many  of  the  younger  rabbis, 
boldly  repudiating  the  most  cherished  traditions,  if 
not  the  very  essentials  of  Jewish  reform,  have  en- 
listed under  the  banner  of  Jewish  Nationalism. 

The  various  parties  into  which  the  Jewish  Nation- 
alists are  divided,  differing  as  they  do  to  a  greater  or 
less  extent  as  to  their  final  aim  and  methods,  all 
agree  on  the  main  proposition,  that  the  Jews, 
although  without  a  land  of  their  own,  are  an  integral 
nation  in  all  respects;  that  their  anomalous  condi- 
tion is  due  to  their  homeless  position;  and  that 
therefore  the  Jew  must  strive  to  secure  a  national 
center  of  his  own. 

This  home  can  only  be  Palestine,  the  traditional 
land  of  Israel,  according  to  the  Zionists;  while  ac- 
cording to  the  Territorialists,  any  territory,  where 


Four  Possible  Solutions  of  the  Problem    29 

the  Jew  could  enjoy  an  autonomous  existence,  would 
answer  the  purpose. 

"Older  than  any  of  the  existing  nations  of  civil- 
ization, with  a  culture  of  their  own,  equal,  if  not 
superior,  to  that  of  any  people  among  whom  they  are 
scattered,  the  Jews,"  so  argue  the  Nationalists,  "have 
kept  themselves  alive  for  so  many  centuries  of  a 
homeless  existence,  amidst  conditions  the  most  ad- 
verse, only  part  of  which  would  have  sufficed  to 
crush  and  annihilate  the  strongest  of  races.  In- 
capable of  being  assimilated  heretofore,  it  is  neither 
possible  nor  indeed  desirable  that  they  yield  now. 
If  the  Jew  have  any  faults,  they  are  the  result  of  the 
unnatural,  crippling  conditions  under  which  he  has 
been  obliged  to  drag  out  his  weary  existence,  in  the 
inhospitable  lands  of  his  exile,  since  he  lost  his  own 
cherished  home  by  the  Jordan.  In  his  own  land, 
Israel  will  again  renew  his  strength,  and  blossom 
forth  as  the  rose  of  Sharon." 

One  cannot  help  being  in  hearty  sympathy  with 
this  remarkable  movement  of  the  reawakened  Jew. 
There  is  likewise  cause  for  rejoicing  at  the  indubi- 
table signs  of  the  rejuvenation  of  the  Holy  Land.  It 
really  seems  as  if  both  the  people  and  the  land  were 
preparing  for  one  another,  and  greater  things,  per- 
haps, may  yet  take  place  in  these  days  of  stupen- 
dous happenings,  and  of  the  rapidly  advancing  uni- 
versal progress.4 

*  The  above  was  written  two  years  ago.  Let  us  hope  that 
the  recent  gladsome  news  of  the  newly  won  freedom  in 
Turkey  is  only  a  beginning  of  the  speedy  realization  of  our 
fond  expectations. 


III. 


THE    FOURTH    SOLUTION    ANALYZED. 

The  Nationalistic  argument  when  analyzed  pre- 
sents the  following  points: 

1.  The  Jews  are  a  nation  in  the  full  meaning  of 
the  term,  except  for  the  possession  of  a  land. 

2.  All  the  troubles  of  the  Jew,  as  well  as  his  short- 
comings-, are  due  to  his  unnatural  homeless  existence, 
his  "goluth"-life,  in  the  lands  of  exile. 

3.  The  Jew  was  endowed  with  an  extraordinary 
individuality  which  enabled  him  to  withstand  all 
the  storms  that  threatened  his  existence,  and  has 
kept  him  alive  as  a  distinct  people  for  almost  forty 
centuries.  Having  therefore  lived  so  long  his  own 
life,  without  being  assimilated  with  the  nations  of 
the  earth,  it  is  neither  possible  nor  desirable  for  him 
to  try  assimilation  either  now  or  in  the  future. 

4.  In  order  to  remedy  the  evils  from  which  the 
Jew,  because  of  his  homeless  existence,  is  suffering, 
as  well  as  to  continue  unhampered  his  national  de- 
velopment, he  must  possess  a  home  of  his  own.  This 
the  Nationalists  are  striving  to  secure. 

Let  us  consider  these  points  one  by  one. 

1.  Are  the  Jews  a  nation,  or  only  a  religious  de- 
nomination? 

That  the  Jews  to-day  are  fully  as  distinct  an  in- 
dividual people  as  they  were  two  thousand  years 
ago,  no  one  who  wishes  to  be  honest  and  consistent 

ao 


The  Fourth  Solution  Analyzed  31 

can  deny.  The  assertion  made  by  some,  notably  by 
the  spokesmen  of  the  so-called  Jewish  Reform,  that 
the  Jew  stands  merely  for  a  religion,  differing  in  no 
other  respect  from  his  Gentile  neighbors,  has  long 
since  been  exploded. 

The  Jews  have  always  represented  a  little  world 
of  their  own.  The  differences  between  their  various 
religious  parties  are  as  great  as  can  be  found  between 
the  most  widely  diverging  denominations  in  Chris- 
tendom. The  religious  differences,  for  instance,  be- 
tween an  orthodox  Jew  and  the  so-called  reformed 
are  certainly  no  less  than  those  which  separate  the 
Roman  Catholic  from  the  Unitarian. 

In  the  time  of  Christ  there  were  the  Pharisees  and 
the  Sadducees  and  several  smaller  religious  parties. 
At  present  we  find  orthodox  Jews,  who  in  themselves 
are  separated  into  two  antagonistic  camps — Hasidim1 
and  Mithnagdim;2  Reformed  Jews,  Modern  Jews, 
Freethinking  Jews,  Socialistic  Jews,  and  consider- 
able numbers  who  are  none  of  these,  merely  Jews. 

Let  us  take  a  large  Jewish  center,  such  as  ISTew 
York,  which  contains  a  full  representation  of  this 
people  from  all  the  lands  of  their  dispersion.  Many 
and  wide  are  the  differences  which  separate  this 
large  Jewish  body  into  various  classes  and  parties, 
but  these  differences  are  as  nought  against  that  which 
separates  them  from  the  Gentile  population,  and  how 


hasidim:  pietists;  adherents  of  the  mystic  teaching  of 
Israel  of  the  Good  Name  and  others,  who  consider  the 
Zohar  and  Kabbala  as  of  even  higher  authority  than  the 
Talmud. 

•Mithnagdim:  antagonists,  protestants;  those  who  an- 
tagonize the  new  teaching  that  there  is  any  higher  au- 
thority than  the  Talmud. 


32  The  Jewish  Question 

strong  is  the  tie  which  binds  all  these  various  ele- 
ments into  one  Jewish  community ! 

In  times  of  peace  and  quiet  this  tie  may  become 
so  thin  and  impalpable  as  to  be  hardly  noticed.  But 
let  calamity  somewhere  befall  Israel,  and,  behold, 
how  the  Jewish  heart  is  stirred!  The  Jewish  heart, 
in  whichever  breast  it  beats — orthodox,  reformed  or 
socialistic — is  a  Jewish  heart  still,  deeply  smarting 
from  a  wound  inflicted  anywhere  on  the  Jewish 
body. 

"Behold    a   people   dwelling   by   themselves,   not 
counting  themselves  among  the   Gentiles'"    (Num. 
23:  9),  is  as  true  to-day,  after  four  thousand  years,  . 
as  it  was  when  Israel  pitched  his  tents  in  the  desert 
of  Sinai. 

2.  7s  the  "goluth"-life  of  the  Jew  the  sole  cause 
of  his  troubles  and  shortcomings? 

]STo  one  will  maintain  that  an  existence  of  almost 
two  thousand  years,  as  strangers  and  homeless  wan- 
derers, has  done  the  Jew  any  good,  or  has  helped  to 
bring  out  the  best  qualities  of  which  his  nature  is 
capable.  But  to  ascribe  all  the  Jewish  troubles  and 
imperfections  to  his  life  in  exile,  is  not  quite  war- 
ranted by  the  facts  of  his  history.  Were  not  trials 
and  tribulations,  foreign  subjection  and  foreign  op- 
pression, wars  and  internal  dissensions,  the  rule  in 
that  little  land  of  Palestine,  during  the  several 
hundred  years  that  Israel  occupied  it  ? 

For  a  little  while  sunshine  and  calm  would  pre- 
vail in  the  Judaean  land,  only  to  be  followed  again 
by  storm  and  stress.  The  only  years,  perhaps,  in 
their  entire  national  history  in  Palestine,  in  which 
the  Jews  can  be  said  to  have  tasted  to  the  full  a  real, 


The  Fourth  Solution  Analyzed  33 

independent,  national  existence,  were  those  of  the 
reign  of  Solomon,  during  their  first  period,  and  of 
John  Hyrcanus,  the  Hasmonean,  during  the  second 
period.  Less  than  forty  years  in  one  case  and  only 
about  thirty  in  the  other. 

But  even  these  most  brilliant  periods  in  their 
history  were  not  entirely  unclouded.  The  people's 
bitter  complaint  to  Solomon's  successor:  "Thy 
father  made  our  yoke  grievous ;  now,  therefore,  make 
thou  the  grievous  service  of  thy  father  and  the  heavy 
yoke  which  he  put  on  us  lighter"  (1  Kings  12:  4), 
shows  that  the  people  were  not  altogether  happy  and 
contented.  The  reign  of  John  Hyrcanus  was  so  com- 
pletely taken  up  with  foreign  wars,  that  no  time 
could  have  been  left  to  enjoy  whatever  prosperity 
might  have  existed. 

And  each  of  these  reigns,  the  brightest  in  the 
Jewish  annals,  was  followed  by  sadness  and  gloom. 
After  the  death  of  both  Solomon  and  Hyrcanus,  dis- 
sensions broke  out,  and  the  country  became  a  prey 
to  constant  strife  and  discord,  marking  the  beginning 
of  the  inevitable  end,  the  effects  of  which  the  Jew 
has  been  experiencing  ever  since. 

It  is  not  only  since  the  exile  that  we  meet  with  Jew- 
baiting  and  Antisemitism ;  nor  are  these  peculiar 
only  to  the  lands  of  Christendom.  Even  while  in 
their  own  land,  in  Palestine,  there  was  an  Assyria 
and  Syria  to  harass  them,  and  a  Babylon  and  Rome 
to  oppress  them.  Pharaoh,  Amalek,  Balak,  Haman, 
Antiochus,  Titus,  and  hosts  of  others  whose  names 
and  deeds  still  rankle  in  the  Jewish  memory,  were 
not  prompted  in  their  actions  by  Christian  preju- 


34  The  Jewish  Question 

dice;  nor  was  it  a  "goluth"  Jew  that  staggered  be- 
neath their  vicious  blows.3 

3.  Is  it  due  to  the  Jew's  own  efforts  that  he  has 
not  been  assimilated  and  is  still  alive  to-day  f 

That  the  Jew  possesses  an  individuality  of  in- 
herent strength  and  great  capabilities,  we  do  not  for 
a  moment  deny;  but  that  he  has  never  been  assimi- 
lated, and  has  kept  himself  alive  for  so  many 
centuries  of  untoward  conditions,  may  not  be  entirely 
due  to  his  own  efforts  or  merit. 

All  through  their  long  history,  the  fact  occurs 
again  and  again,  that  whenever  the  Jews  enjoyed 
periods  of  peace  and  calm,  whether  during  the  days 
of  their  national  existence  in  their  own  land,  or 
while  sojourning  in  the  lands  of  exile,  they  very  soon 
forgot  themselves,  and  madly  rushed  into  the  arms 
of  their  neighbors. 

If  those  arms  had  remained  open  to  receive  them 
and  if  nothing  had  happened  to  check  their  ardor, 
there  would  probably  be  left  little  of  the  Jew  to-day, 
and  there  would  be  no  Jewish  question  in  the  20th 
century. 

"When  Jeshurun  waxed  fat,  he  kicked    .... 

he  forsook  the  God  who  made  him,  and  slighted  the 

rock  of  his  salvation"  (Deut.  32: 15). 

3The  classic  literature  of  the  Greeks  and  Romans  abounds 
with  expressions  of  hatred  and  contempt  for  the  Jews. 
Many  of  the  slanders  of  the  modern  Antisemites  are 
only  repetitions  of  those  ancient  diatribes.  Josephus  was 
compelled  to  write  a  treatise  against  the  accusations  of 
Apion,  who  repeated  whatever  Manetho,  Lysimachus  and 
others  had  ever  written  against  the  Jews,  with  many  false- 
hoods of  his  own  invention.  The  slanders  of  Apion  found 
their  way  to  Tacitus  and  many  other  writers.  There  are 
outbursts  of  Jew  hatred  in  Cicero's  orations;  ridicule  and 
contempt  in  the  works  of  Horace  and  Juvenal,  and  malig- 
nant attacks  in  Ovid  and  Seneca. 


The  Fourth  Solution  Analyzed  35 

They  were  quick  to  forsake  their  own  culture  and 
made  strenuous  efforts  to  adopt  the  customs  of  their 
neighbors. 

"They  were  mingled  with  the  nations  and  learned 
their  deeds"  (Ps.  106:35),  was  said  of  Israel  in 
their  most  golden  period. 

The  sharpest  darts  of  prophetic  rebuke  were 
hurled  both  against  the  wickedness  and  social  in- 
justice which  prevailed  within,  and  the  assimilating 
currents  which  flowed  outwardly.  One  need  only 
read  EzekiePs  terrible  arraignment  (Chapter  16), 
where  Israel  is  pictured  as  a  wanton  offering  herself 
to  each  and  all  of  her  surrounding  neighbors,  to 
learn  of  the  people's  conduct  during  the  earlier 
period  of  their  national  existence. 

The  short  space  of  seventy  years  in  the  Babylonian 
captivity,  was  long  enough  for  the  Jews  there  to  lead 
them  to  abandon  their  beautiful  Hebrew  tongue  for 
the  Aramaean  language  of  the  country,  and  freely  to 
intermarry  with  their  neighbors (Nehem.  13  :  23-25 ).4 

*To  such  an  extent  did  the  language  of  the  fathers 
become  a  foreign  tongue  to  the  children  born  in  the  Baby- 
lonian captivity,  that  when  the  Book  of  the  Law  was  read 
before  the  comparatively  small  numbers  of  patriots  that 
returned  with  Ezra  and  Nehemiah,  it  had  to  be  inter- 
preted in  the  vernacular  in  order  to  be  understood  (Nehem. 
8:  7-8).  This  gave  rise  to  the  Aramaic  versions  of  the 
Bible,  the  so-called  Targumim. 

For  more  than  a  thousand  years  after  the  return  from 
Babylon,  the  Jewish  vernacular  was  an  Aramaic  jargon 
mixed  with  Hebrew.  Practically  all  the  Rabbinical  works 
were  written  in  this  dialect. 

The  so-called  Yiddish,  the  Jewish  vernacular  of  to-day,  is  a 
German  jargon  mixed  with  Hebrew,  adopted  centuries  ago  in 
Germany  during  an  assimilating  period,  and  used  ever  since. 

The  comparatively  small  number  of  Sephardim  Jews, 
descendants  of  those  who  were  exiled  from  Spain  under 
Ferdinand  and  Isabella,  still  use  in  their  homes  a  Spanish 
jargon  mixed  with  Hebrew. 


36  The  Jewish  Question 

When  the  Macedonian  conqueror  Alexander  made 
Greece  the  mistress  of  the  East,  introducing  there 
her  language  and  culture,  the  Jews,  settled  for  a 
second  time  as  a  nation  in  their  own  country,  did  not 
hesitate  to  respond  with  an  assimilating  movement 
towards  Greece,  adopting  her  language  and  customs 
and    abandoning    their    own    religious    culture    (1 

Maccab.  1:11-15), 

The  same  tendency  has  been  shown  again  and 
again,  since  their  second  exile,  almost  nineteen 
centuries  ago,  to  this  very  day.  Whenever,  in  any 
country,  they  have  been  treated  for  a  reasonably  long 
time  as  the  equals  of  their  neighbors,  they  have  been 
only  too  quick  to  forsake  their  origin,  to  abandon 
their  peculiarities,  and  to  make  every  endeavor  to 
be  assimilated. 

However,  something  has  always  happened  to  frus- 
trate their  intentions,  and  to  prevent  them  from  ac- 
complishing their  work  of  assimilation.  As  a  rule  it 
has  been  some  form  of  intolerance  or  persecution  on 
the  part  of  their  neighbors,  which  has  driven  them 
back  into  their  own  tent. 

During  their  first  national  existence  in  Palestine, 
it  was  the  frequent  attacks  of  the  neighboring  peo- 
ples, no  less  than  the  mighty  voice  of  their  prophets, 
which  kept  the  Jew  from  effacing  himself. 

In  their  second  period,  when  under  the  beneficent 
calm  which  for  a  while  succeeded  the  conquests  of 
the  great  Macedonian,  they  were  in  danger  of  be- 
coming entirely  Hellenized,  the  cruel  acts  of  an 
Antiochus  roused  the  latent  patriotism  of  the  Jew, 
which  culminated  in  the  mighty  deeds  of  the 
Maccabees. 

Rome,  fortunately  or  otherwise,  never  even  made 


The  Fourth  Solution  Analyzed  37 

the  attempt  to  court  the  Jew  toward  assimilation. 
Thanks  to  the  cruel  sway  and  haughty  demeanor 
with  which  she  treated  her  Judsean  subjects,  the 
patriotic  spirit  of  the  Jew  ran  very  high  under  the 
rule  of  Rome. 

When  the  sun  of  prosperity  shone  on  the  Jews  of 
Spain,  under  the  warming  rays  of  which  the  flowers 
of  assimilation  began  to  ripen,  the  insane  cruelties 
of  a  Torquemada  and  the  fires  of  the  Auto-da-fe, 
saved  the  life  of  the  Jew. 

Humiliating  laws  and  not  infrequent  cruelties,  as 
well  as  his  enforced  isolation  within  the  ghetto  walls, 
kept  the  Jew  alive  in  medieval  Europe. 

When  under  improved  conditions  in  Germany  and 
elsewhere,  during  the  past  century,  the  Jews  started 
on  the  way  of  assimilation — for  that  is  what  the 
reform  movement  really  meant — the  rise  of  Anti- 
semitism  soon  curbed  their  aspirations.  Thanks  to 
the  tireless  activities  of  the  Antisemites,  who  so 
dearly  wish  to  be  rid  of  the  ever  present  Jew,  there 
are  yet  Jews  to  be  found  in  Germany  and  the  other 
liberal  countries  of  Europe. 

Even  in  Russia  where_,  due  to  constant  persecu- 
tion, the  spirit  of  Jewish  nationalism  holds  almost 
absolute  sway,  it  is  not  so  very  long  since  thousands 
of  Jews  were  carried  away  on  the  stream  of  assimila- 
tion, during  the  few  liberal  years  of  Alexander  II. 

The  very  recent  dire  events  in  Russia,  which  re- 
sulted in  the  outpouring  of  an  enormous  emigration, 
have  been  effective  not  only  in  raising  the  national 
spirit  of  the  ghetto  Jew,  but  have  even  stirred  up 
the  prosperous  reformed  Jews  of  Germany  and 
America,  bringing  them  closer  to  their  people.  Thus 
was  stemmed  for  a  while  the  tide  of  assimilation  on 


38  The  Jewish  Question 

which  these  Jews  had  gradually  been  drifting,  in 
spite  of  the  frequent  repulses  at  the  hands  of  their 
neighbors. 

Thus  we  see  that  the  natural  tendency  of  the  Jew 
has  invariably  been  towards  assimilation;  external 
forces  only  have  kept  him  alive  these  many  centuries. 

Plain  and  self  evident  as  this  should  be  to  any- 
one even  slightly  acquainted  with  the  Jew  and  his 
history,  neither  the  Jew  nor  his  enemies  have  yet 
succeeded  in  learning  this  lesson. 

A  knowledge  of  this  important  fact  would  have 
saved  the  enemies  of  the  Jew  many  costly  blunders. 
They  would  know  then  that  the  best  way  to  help  the 
Jew  lose  himself  was  not  by  keeping  him  embittered 
and  humiliated,  which  only  drives  him  back  into  his 
shell,  but  by  treating  him  with  all  kindness  and  con- 
sideration. The  fate  of  Haman  and  his  miscarried 
policy  (Esther  3:8;  7:9-10)  should  serve  as  warn- 
ing to  the  Antisemite  of  to-day.  Trying  to  kill  the 
Jew  will  never  exterminate  him;  besides  that,  it 
usually  is  too  costly  to  the  one  making  the  attempt. 

If  the  Jew  had  kept  this  fact  before  his  eyes,  he 
would  then  have  endeavored,  first  of  all,  to  find  out 
why  such  forces  have  constantly  been  employed  to 
hold  him  back  from  his  natural  tendency.  If  after 
so  many  centuries  of  adversity,  the  Jew  is  here  to- 
day, not  by  his  own  choice  or  efforts,  and  with  the 
terrible  question,  "What  is  to  be  done  V9  still  ringing 
in  his  ears,  then  why,  and  to  what  purpose  is  it  all  ? 
In  what  is  it  all  going  to  end  ? 

Puzzled  and  bewildered  the  Jew  now  stands,  torn 
apart  by  many  conflicting  parties,  each  of  them 
striving  to  pilot  his  storm-tossed  vessel,  but  all  alike 
regardless  of  his  own  chart.    If  the  cause  of  his  con- 


The  Fourth  Solution  Analyzed  39 

tinued  existence  were  clear  to  him,  the  Jew  would 
bethink  himself  and  recall  that  he  possesses  such  a 
chart.  He  would  find  that  the  chart  clearly  in- 
dicates the  course  of  his  destiny,  and  points  out  the 
rocks  and  shoals  which  lie  in  the  track  of  his  wander- 
ings. By  means  of  his  chart  the  Jew  would  be  en- 
abled to  steer  through  the  only  safe  channel,  and  soon 
reach  the  long  desired  haven  of  his  rest. 

It  is  certainly  an  awful  thought,  and  the  very  idea 
may  be  repugnant  to  some  modern  conceptions  of 
religion,  that  all  those  terrible  forces  which  have 
kept  the  Jew  from  being  lost  among  the  nations,  have 
only  been  the  messengers  of  God's  justice  to  lead 
wayward  Israel  to  repentance.  But  so  was  it  pro- 
claimed by  Ezekiel  nearly  twenty-five  centuries  ago, 
and  so  has  it  been  proved  by  historical  events  ever 
since : 

"And  that  which  comes  in  your  mind,  will  never 
come  to  pass ;  that  you  say,  We  will  be  as  the  nations 

as  the  families  of  the  lands As  I  live, 

says  the  Lord  Jehovah,  if  not  with  a  mighty  hand 
and  with  an  outstretched  arm,  and  with^  wrath 
poured  out,  I  will  reign  over  you"    (Ezekiel   20: 

32-33). 

If  Assyria  is  spoken  of  as  the  rod  of  God's  anger, 
and  the  staff  of  His  indignation  (Is.  10 :  5),  why  not 
also  Spain  and  Bussia?  If  Nebuchadnezzar  is 
called  God's  servant,  carrying  out  His  judgments 
(Jerem.  25:9;  43:10),  why  not  also  the  Anti- 
semites  of  Germany  or  the  Hooligans  of  Bussia  ?5 


6There  is  the  following  in  the  Talmud,  "Said  R.  Joshua, 
If  Israel  does  not  repent,  God  raises  up  against  them  a 
king  whose  decrees  are  as  severe  as  those  of  Haman,  and 
Israel  is  forced  to  repent  and  become  good"  (Sanhed.  97b). 


40  The  Jewish  Question 

4.  Will  the  efforts  of  the  Nationalists  remedy  the 
evils  from  which  the  Jew  has  suffered? 

Far  be  it  from  any  one  to  discourage  the  laudable 
and  enthusiastic  efforts  that  are  being  made  to 
awaken  in  the  Jew  a  consciousness  of  his  great  past 
and  to  lead  him  to  a  better  life  in  the  future.  Nor 
will  any  lover  of  his  people  disparage  the  splendid 
achievements  which  have  already  been  accomplished 
in  the  field  of  Zionistic  activity,  and  those  practical 
colonizing  projects  which  are  yet  in  the  process  of 
development. 

But  can  we  expect  that  these  efforts  to  secure  for 
the  Jew  a  land,  a  national  home,  or  a  national  center, 
will  remedy  all  the  evils  from  which  he  has  so  long 
suffered  ? 

The  most  sanguine  of  the  Jewish  Nationalists  no 
longer  imagine  that  it  will  be  possible  in  the  near 
future,  or  even  at  a  more  distant  time,  to  gather  into 
one  territory  all  the  Jews  of  the  world,  or  even  only 
those  that  are  badly  in  need  of  emigrating.  If  there 
could  even  be  obtained  a  land  large  enough  to  ac- 
commodate ten  or  twelve  million  people — which  is 
nowhere  the  case — -how  would  these  millions  scat- 
tered over  the  globe,  very  few  of  them  having  the 
means  to  pay  their  way,  be  brought  together  to  that 
territory  ? 

Only  two  million  Jews  would  overcrowd  Pales- 
tine; and  there  is  hardly  a  territory  obtainable  even 
in  the  wilds  of  Africa,  which  could  provide  for  more 
than  two  millions. 

Imagine,  for  the  sake  of  argument,  that  Palestine 
has  already  been  obtained ;  the  Turk  has  granted  the 
long  desired  charter,  and  two  million  Jews  are  even 


The  Fourth  Solution  Analyzed  41 

now  settled  down  under  an  autonomous  government. 
Would  this  solve  the  problem  of  the  other  ten  mil- 
lion Jews  who  would  still  be  scattered  among  the 
nations  %  Or,  will  the  two  million  Jews  living  under 
an  autonomous  government  in  Palestine  enjoy  more 
liberty  and  possess  greater  advantages  and  security 
than  the  same  number  residing  in  the  United  States  % 

How  can  the  Zionist  expect  the  Jews  to  become 
free  from  Christian  interference  in  Palestine  ?  Pal- 
estine of  all  lands,  which  is  the  cradle  of  Chris- 
tianity, abounding  in  places  sacred  to  Christendom 
which  attract  yearly  thousands  of  pilgrims  %  Think 
of  Jerusalem  as  the  capital  of  the  restored  Judean 
State! — Jerusalem,  with  a  Mohammedan  mosque  on 
the  place  of  the  Holy  of  Holies,  and  with  Greek  and 
Roman  Catholic  churches,  cathedrals,  and  monas- 
teries in  abundance.  Would  not  such  a  Judea,  even 
if  entirely  independent,  be  constantly  embroiled  with 
Mohammedans  on  the  one  hand  and  with  Christians 
on  the  other? 

Instead  of  solving  our  problem,  would  not  the  Jew- 
ish possession  of  Palestine,  as  the  land  and  the  people 
are  at  present  constituted,  rather  make  the  problem 
still  more  complicated,  entangled  and  confused  ? 

Thus,  even  if  the  Zionists'  dream  be  accomplished, 
and  Palestine  become  the  national  center  of  the  Jew, 
very  little  would  thereby  be  contributed  towards 
solving  the  Jewish  problem.  But  is  not,  so  far,  the 
very  talk  of  acquiring  Palestine  a  mere  fancy  ?  The 
Turk  still  reigns  supreme  in  the  Holy  Land,  not  at 
all  ready  to  loosen  his  grip,  and  the  Arab  is  still  in 
full  possession  of  the  soil.  The  Zionists  themselves, 
now  readily  admit  that  Herzl's  policy  of  trying  to 
secure  the  land  by  diplomatic  means  was  faulty  and 


42  The  Jewish  Question 

mistaken,  and  they  are  adopting  again  the  slow 
method  of  colonization  which  prevailed  before. 

It  is  true  and  even  significant  that  a  considerable 
portion  of  the  tremendous  Jewish  emigration  from 
Russia  now  wends  its  way  to  Palestine,  where  the 
present  colonizing  efforts  are  much  more  practical 
and  of  a  much  wider  scope.  One  may  even  indulge 
in  the  hope  that  before  long  Palestine  will  boast  of 
a  half-million  or  more  self-supporting  Jews  who 
would  no  doubt  contribute  much  towards  modern- 
izing the  ancient  land. 

But  the  Jewish  problem  would  even  then  remain 
unsolved. 

As  to  the  talk  of  obtaining  an  autonomous  ter- 
ritory for  the  Jews  elsewhere^  only  the  luxuriant 
fancy  of  a  Zangwill  can  see  such  a  land.  On  the 
earth's  map  it  would  be  rather  difficult  to  find  such 
an  unoccupied  tract,  large  enough  and  sufficiently 
attractive  to  draw  to  it  even  one  million  Jews.  Even 
if  the  Territorialists  should  succeed  in  coloniz- 
ing somewhere  a  few  thousand,  or  a  few  hundred 
thousand  Jews,  would  it  contribute  anything  towards 
answering  the  question  of  the  Jew  ? 


IV. 


THE    REMEDIES    INADEQUATE    BECAUSE    BASED    ON 

WRONG  DIAGNOSIS. 

We  have  seen  how  futile  and  inadequate  are  all 
the  suggested  solutions  of  the  Jewish  problem  as 
discussed  and  advocated  among  the  Jews.  We  have 
also  found  that  their  chief  shortcoming  lies  in  the 
fact  that  the  real  cause,  or  source,  of  the  ills  which 
they  endeavor  to  remedy,  has  not  been  rightly 
diagnosed. 

It  is  a  common  error  of  all  those  who  attempt  to 
solve  the  Jewish  problem,  to  consider  only  the 
present  condition  of  the  Jew,  without  reference  to, 
his  past,  and  to  look  for  the  source  of  the  trouble 
outside  of  himself. 

The  case  of  the  Jew  is  unique  in  the  history  of 
mankind.  No  analogy  from  the  annals  and  experi- 
ence of  other  nations,  can  help  us  to  unravel  his 
knotty  problem.  The  hey  to  that  problem's  solution 
must  be  looked  for  in  his  own  historical  experience 
and  in  the  trusty  records  of  his  past. 

The  long  exile  which  has  now  lasted  nearly  nine- 
teen hundred  years,  instead  of  being  the  cause  of  the 
Jew's  troubles,  is  in  itself  only  a  symptom  due  to 
a  cause  which  lies  much  deeper.  Trying  to  relieve 
the  Jew's  distress  by  merely  applying  remedies  to 
this  symptom  will  not  cure  the  ailment  and  may  only 
aggravate  the  trouble. 

48 


44  The  Jewish  Question 

Since  his  last  exile,  the  Jew  has  continually  been 
repeating  the  confession,  "For  onr  sins  have  we  been 
exiled  from  our  land  and  removed  from  our 
country/'  thus  acknowledging  that  the  cause  of  his 
long  tale  of  trials  and  tribulations  lay  in  himself. 
But  he  never  yet  stopped  to  inquire  what  those  sins 
were  which  nineteen  long  centuries  of  praying,  fast- 
ing, and  unflinching  devotion  to  the  Tor  ah  and  its 
commandments,  could  not  expiate. 

There  has  never  been  any  doubt  in  the  people's 
mind  as  to  the  cause  and  nature  of  the  first  and  much 
shorter  exile.  The  prophet  Jeremiah,  the  con- 
temporary of  the  earlier  national  catastrophe,  not 
only  diagnosed  the  cause  of  the  exile,  but  even  gave 
its  prognosis, — its  duration  and  the  time  of  its  cure 
and  recovery. 

For  continually  persisting  in  the  sin  of  follow- 
ing and  serving  other  gods,  the  Babylonian  power 
would  be  brought  upon  the  people  of  Judah  and  the 
inhabitants  of  Jerusalem.  The  land  would  be  laid 
waste  and  the  people  led  in  captivity,  where  they 
would  remain  for  seventy  years  (Jerem.  25:4-11). 
At  the  expiration  of  seventy  years,  Babylon  itself 
would  be  visited  for  its  iniquity,  and  the  land  of  the 
Chaldeans  would  become  an  everlasting  desolation. 
But  Israel,  seeking  Jehovah  and  finding  Him,  would 
be  gathered  from  the  lands  of  their  dispersion  and 
return  to  the  home  from  which  they  were  exiled 
(Jerem.  25:12-14;  29:10-14). 

Seventy  years  passed.  Proud  Babylon  lay  pros- 
trate at  the  feet  of  the  Persian  conqueror;  but  the 
captive  sons  of  Judah  were  greeted  with  the  joyous 
proclamation,  in  fulfillment  of  the  word  of  Jehovah 
by  the  mouth  of  Jeremiah,  to  return  to  their  own 


The  Remedies  Inadequate  45 

land  of  Judah,  and  build  the  temple  of  Jehovah  in 
Jerusalem  (Ezra.  1:1-3). 

Israel's  deep-rooted  propensity  to  follow  and  serve 
other  gods  was  completely  eradicated  by  the  seventy 
years  of  the  Babylonian  captivity.  Forever  purified 
from  the  deadly  sin  of  idolatry,  which,  until  the 
advent  of  Christianity,  hung  like  a  heavy  pall  over 
the  entire  ancient  world,  the  Jews  now  settled  down 
for  a  second  time  in  their  land,  a  God-fearing  people, 
devoting  their  best  time  and  attention  to  the  worship 
of  God  and  the  study  of  His  Law. 

From  the  time  of  Ezra  down  to  this  very  day  the 
Jews  have  stood  supreme  as  a  godly  and  religious 
people.  God  and  His  Torah  became  Israel's  all  in 
all.  None  prayed  longer  or  more  fervently;  none 
fasted  harder ;  none  spent  more  time  in  the  study  of 
the  Law,  or  tried  better  to  observe  God's  command- 
ments. And  yet  not  a  single  one  of  the  numerous 
and  glorious  blessings  which  were  to  follow  and  ac- 
company the  keeping  of  the  commandments  (Lev. 
26 :  3-13  ;  Dent.  28 : 1-13)  has  ever  even  been  tasted 
by  this  unfortunate  race.  Instead  they  have  drained 
to  the  full,  and  have  had  fulfilled  in  them  to  the 
letter,  all  the  terrible  curses  which  were  hurled  at 
them  for  disobeying  God  (Lev.  26:14-43;  Deut. 
28:15-67). 

Five  hundred  years  of  a  convulsive  existence  in 
the  land  ended  in  the  final  cataclysm,  which  violently 
thrust  Israel  out  of  his  home,  leaving  it  a  desolate 
ruin,  and  himself,  bruised  in  body  and  crushed  in 
spirit,  a  shadow  of  his  former  self,  he  has  dragged 
out  a  weary  existence  these  nineteen  hundred  years, 
as  a  fugitive  and  wanderer  in  the  earth. 

Seventy  years,  only  two  generations,  were  sufficient 


46  The  Jewish  Question 

to  purify  the  Jew  from  the  deadly  germs  of  idolatry, 
and  bring  about  a  complete  cure.  But  for  more 
than  fifty  generations  he  has  now  been  languishing 
on  the  sick-bed  of  the  second  exile,  without  even 
being  able  to  discover  what  the  cause  of  his  ailment 
was  or  what  were  those  sins  he  has  been  continually 
confessing  and  lamenting. 

The  uninspired  vision  of  the  contemporary  rabbis 
of  the  Roman  captivity  was  unable  to  penetrate  to 
the  inmost  depth  of  the  trouble  and  lay  bare  its 
cause.  They  knew  by  their  patient's  symptoms  that 
he  was  afflicted  with  the  sin-malady.1  But  what 
particular  sin  gave  rise  to  these  symptoms  was  be- 
yond the  diagnostic  skill  of  those  rabbis,  as  it  has 
been  beyond  that  of  their  successors  ever  since. 

Other  rabbis  there  were,  also  contemporaries  of 
the  Roman  period,  who  like  the  prophets  of  the 
former  exile,  fully  diagnosed  the  cause  of  the  Jew's 
trouble  (Matt.  23:37-39;  Luke  19:41-44;  Matt. 
24 :  2 ;  21 :  33-44 ;  23  :  29-36 ;  Luke  23 :  28-31 ;  Rom. 
9:30-33;  10:2-4;  11:7),  and  also  prescribed  the 
appropriate  remedy,  giving  a  well-defined  prognosis 
(Acts  2:36-39;  3:17-21,  25-26;  Rom.  11:1-2,  11- 
12,  15,  23,  25-26,  31-32;  2  Cor.  3: 14-16).  But  the 
writings  of  these  rabbis,  which  the  Christian  world 
holds  to  be  of  equal  authority  with  the  Law  and  the 
Prophets,  remained  practically  unknown  among  the 
Jews.  Proscribed  by  the  rabbis  of  the  Talmud,2  the 
books  of  the  New  Testament  have  never  since  been 
read  by  the  Jews,  or  if  ever  read,  it  was  rather  with 
the  intention  of  refuting  them  than  of  trying  to 
learn  the  truth. 

iSee  Note  A. 
*See  Note  B. 


The  Remedies  Inadequate  47 

The  only  key  to  the  solution  of  their  problem  was 
thus  taken  away  by  their  own  wise  men  of  the  Law, 
who  locked  themselves  out  and  kept  all  others  from 
getting  in  (Matt.  23 :  13  ;  Luke  11 :  52). 

The  faith  and  hope  in  the  coming  of  the  Messiah, 
which  warmed  the  Jewish  heart  and  sustained  his 
nagging  strength  in  the  long  centuries  of  his  weary 
wanderings,  are  gradually  giving  way  to  chilling 
doubts  and  cold  despair.  The  fervent  prayers  for 
His  coming  which  daily  ascended  from  home  and 
synagogue,3  are  growing  faint  and  fainter.  But  the 
Jew  has  not  yet  stopped  to  inquire  whether  the 
Messiah  has  not  already  come,  and  whether  his 
troubles  may  not  be  due  to  his  continued  refusal  to 
accept  Him  whom  the  entire  civilized  world  has  long 
since  hailed  as  Israel's  Redeemer  and  humanity's 
Saviour. 


3"0  cause  Thou  the  Branch  (sprout)  of  Thy  Servant 
David  speedily  to  flourish,  and  let  his  horn  be  exalted  in 
Thy  Salvation"  (XVIII  Benedictions,  recited  thrice  daily). 


V. 


the  jew's  seven-fold  objection  to  the  claims 

of  christianity.1 

For  nineteen  long  centuries  the  Jew  has  com- 
placently borne  all  the  miseries  which  a  stern  fate 
imposed  upon  him,  rather  than  admit  that  he  has 
made  a  mistake  in  rejecting  Jesus  of  Nazareth  as 
his  Messiah. 

1.  "How  could  the  JSTazarene,"  so  argued  the  Jew, 
"have  been  the  Messiah,  and  yet  have  utterly  failed 
to  accomplish  the  work  of  Israel's  redemption  ?  The 
mission  of  the  Messiah,  as  announced  by  the 
prophets,  was  to  deliver  Israel,  and  Israel  is  still  in 
captivity  these  many  hundred  years." 

2.  "Since  the  Jews  were  forced  out  of  Palestine  by 
the  cruel  Roman  power,  no  place  has  been  more 
desolate  than  that  country.  But  was  it  not  predicted 
that  with  the  arrival  of  the  Messiah,  the  Holy  Land 
shall  be  peopled  again  by  the  descendants  of  Jacob, 
who  with  King  David  (the  Messiah)  at  their  head, 
should  enjoy  unbroken  peace  and  prosperity?" 

3.  "Where  is  the  universal  peace  predicted  by  the 
prophets  of  old  for  the  Messianic  times  ?  Have  the 
swords  been  beaten  into  plowshares,  and  the  spears 
into  pruning  hooks?  Is  nation  not  lifting  sword 
against  nation,  and  have  they  ceased  to  learn  war 
any  more  (Is.  2:4)?     Has  the  wolf  yet  learned  to 

Adopted  from  Isaak  Troki's  Hizzuk  Emunah  and  others 
(see  Jew.  Encyc,  Art  Polemics). 

48 


The  Jew's  Seven-fold  Objection  49 

dwell   with   the  lamb   without   devouring   him    (Is. 
11:6)1" 

4.  "Has  God  been  recognized  by  the  whole  world, 
as  the  prophets  foretold  would  be  the  case  after  the 
coming  of  the  Messiah  V 

5.  "Can  this  Christendom  possess  the  true  religion 
of  Israel's  Messiah,  which,  with  whatever  little  of 
the  truth  it  has  adopted  from  Judaism,  still  largely 
adheres  to  pagan  beliefs  and  practices?  It  believes 
in  a  Trinity,  and  worships  God  in  three  persons,  or 
three  persons  as  God,  which  sounds  very  much  like 
worshipping  three  Gods,  whereas  Israel  daily  pro- 
fesses, 'Hear,  0  Israel,  Jehovah  our  God,  Jehovah 
is  one'  (Dent.  6:4)."  ' 

6.  "Can  this  Christianity  be  the  religion  of  the 
true  Messiah,  which  abrogated  the  Law,  keeps  not 
the  Sabbath,  and  circumcises  not  its  children?" 

7.  "Can  this  be  the  true  religion  of  the  Jewish 
Messiah,  whose  followers  deified  one  Jew  and  have 
since  persecuted  all  the  other  Jews  ?" 

To  its  followers,  Christianity  is  the  glorious  tree 
sprung  out  of  the  Jewish  root,  or  the  luscious  sum- 
mer fruit  ripened  from  the  Hebrew  blossom ;  but  in 
the  eyes  of  the  Jew  it  is  no  more  than  a  foreign 
graft  on  his  tree.  The  religion  of  Christ  has  since 
grown  as  a  mighty  cedar,  nesting  in  the  shade  of  its 
branches  birds  of  every  wing  (Ezek.  17:  22-24),  but 
to  the  Jew  they  are  all  strange  birds,  among  which 
he  finds  no  room  for  the  Jewish  cooing  dove.2 

Christianity,  born   and  nurtured  in  the   Jewish 

2"The  Congregation  of  Israel  is  likened  to  a  dove,  ac- 
cording to  Ps.  68 :  13.  As  the  dove  is  protected  by  its  wings, 
so  is  Israel  protected  by  the  Commandments"  (Shabb. 
130a). 


60  The  Jewish  Question 

Synagogue,  has  been  so  completely  disowned  by  its 
mother  that  the  widest  gulf  separates  the  two.  The 
mere  name  'Jew'  has  come  to  be  synonymous  with 
one  who  is  an  opponent  of  Christianity,  as  the  name 
'Christian'  has  become  entirely  identified  with  Gen- 
tiles, to  the  exclusion  of  all  Jews.  Let  a  Jew  adopt 
Christianity,  and  he  is  branded  by  his  people  as  a 
traitor  and  apostate,  and  cut  off  from  all  communion 
with  his  own  race  and  brethren. 
\  Because  He  failed  to  accomplish  the  promised  re- 
demption and  restoration  of  Israel,  the  Jew  refuses 
to  recognize  the  Christian  Saviour  as  his  expected 
Messiah.  Because  the  predicted  Messianic  times  of 
universal  peace,  divine  knowledge,  and  undisturbed 
happiness  have  not  yet  been  ushered  in,  the  believing 
Jew  still  awaits  the  coming  of  his  own  Messiah. 

On  account  of  its  apparently  strange  doctrines,  the 
Jew  denies  the  claims  of  Christianity  to  be  the  true 
religion  of  the  Bible.  Such  doctrines  as  the  Trinity, 
the  Divinity  of  Christ,  or  the  Incarnation,  the  Jew 
claims  to  be  foreign  to  his  conception  of  the  religion 
of  Moses  and  the  Prophets,  to  be  accounted  for,  at 
best,  as  a  concession  to  the  paganistic  tendencies  of 
the  Gentile  world. 

A  religion  which  abrogated  the  Law,  the  Jew  con- 
tends, may  be  good  enough  for  Gentiles,  to  whom  no 
Torah  was  given ;  but  can  never  have  been  intended 
for  the  congregation  of  Jacob,  who  inherited  the 
Law  commanded  by  Moses  (Deut.  33:4),  and  who 
were  expressly  commanded  not  to  add  to  or  diminish 
anything  from  it  (Deut.  4:2). 

But  the  most  serious  charge,  perhaps,  which  the 
Jew  sets  forth  against  the  claims  of  Christianity,  is 
the    behaviour    of    its    followers    towards    himself. 


The  Jew's  Seven-fold  Objection  51 

Judged  by  the  standard  of  its  own  founder,  "By  their 
fruits  you  shall  know  them"  (Matt.  7:16,  20;  12: 
33;  Luke  6:44),  Christianity,  whose  followers  have 
produced  many  a  blood-stained  page  in  the  history  of 
the  Jew,  cannot  be  considered  the  true  religion  of 
Jehovah  and  His  Annointed.3 

Armed  with  his  seven-fold  objection  against  the 
claims  of  Christianity,  the  Jew  still  persists  in 
turning  a  deaf  ear  to  its  advocates,  and  hurls 
anathemas  at  those  of  his  own'  race  who,  having 
found  the  true  way  (John  14:  6),  dare  to  brave  the 
scorn  of  their  people4  and,  like  Andrew  of  old,  seek 
their  brothers,  telling  them,  "We  have  found  the 
Messiah,"  whose  Greek  name  is  Christ  (John  1 :  41). 

The  charge  of  injustice  which  the  Jew  prefers 
against  the  followers  of  Christianity  has  already 
been  referred  to  in  the  preceding  pages.  It  was 
shown  that  Jew-baiting  prevailed  in  the  world  long 
before  the  advent  of  Christianity,  and  we  also  tried 
to  point  out  its  cause.  If  Christian  Europe  had  its 
hand  in  persecuting  the  Jew,  so  had  also  pagan 
Greece  and  Ronie,  and  so  had  the  more  ancient 
Egypt,  Assyria,  and  Babylon.  In  Mohammedan 
Persia  and  Morocco  the  lot  of  the  Jew  is  not  much 
better  than  in  Christian  Russia. 

The  Jews  suffered  persecution  in  various  countries 
of   Christendom,   not  because  the  people  of  those 

sSee  Note  C. 

'Heine's  characterization  of  his  former  friend  and 
companion,  Edward  Gans,  when  informed  that  the  latter 
had  not  only  embraced  Christianity,  but  was  inducing 
others  of  his  people  to  do  likewise,  is  the  general  attitude 
of  the  average  modern  Jew  towards  a  Christian  missionary 
of  his  race; 

"If  he  does  it  out  of  conviction  he  is  a  fool;  if  out  of 
hypocrisy,  he  is  a  rascal." 


52  The  Jewish  Question 

lands  were  Christian,  but  because  they  were  not 
Christian  enough.  A  Gentile  Christian  might  not 
be  entirely  free  of  prejudice  against  the  Jew,  a 
prejudice  which  he  probably  inherited  from  his 
pagan  ancestors.  But  no  real  Christian  has  ever 
persecuted  the  Jew,  or  any  one  else.  He  knows  too 
well  his  Master's  injunction,  "Blessed  are  they  that 
are  persecuted"  (Matt.  5:10),  to  turn  persecutor 
himself. 

A  follower  and  disciple  of  Him  who  came  to  save 
His  people  (Matt.  1:21);  who  declared  that  salva- 
tion is  of  the  Jews  (John  4:22);  whose  mission 
while  on  earth  was  but  to  the  lost  sheep  of  the  house 
of  Israel  (Matt.  15 :  24;  10:  6)  ;  who,  when  He  saw 
the  Jewish  multitudes,  was  moved  with  compassion 
on  them  (Matt.  9:  36)  ;  who  yearned  to  gather  the 
children  of  Jerusalem  together,  even  as  the  hen 
gathers  her  chickens  under  her  wings  (Matt.  23: 
37)  ;  who  when  in  the  agony  of  the  cross  prayed, 
"Father  forgive  them,  for  they  know  not  what  they 
do"  (Luke  23:34); — a  follower  and  disciple  of 
Him  could  never  think  of  persecuting  the  Jew. 

The  Christian  who  sits  at  the  feet  of  the  Apostle 
Paul  and  hears  his  sobs  and  his  heart  pangs  at  the 
fate  of  his  brethren,  his  kinsmen  according  to  the 
flesh  (Eom.  9:  2-3)  ;  who  joins  with  him  in  prayer 
for  Israel  that  they  might  be  saved  (10:1);  who 
hears  his  joyous  assurance  that  God  did  not  cast 
away  His  people  whom  He  foreknew  ( 11 :2) ,  but  that, 
when  the  fulness  of  the  Gentiles  has  come  in,  all 
Israel  shall  be  saved  (11:  25-26)  ; — a  Christian  like 
this  could  never  forget  the  same  apostle's  urgent 
solicitation  that  by  your  mercy,  they  (the  Jews)  also 
may  obtain  mercy  (11:  31). 


VI. 

THE   REAL    POINT   AT   ISSUE    BETWEEN    JUDAISM    AND 

CHRISTIANITY. 

Let  an  average  intelligent  Jew  be  asked  to  define 
Christianity  and  Judaism,  and  he  will  say  that  Chris- 
tianity is  the  religion  of  Christ  and  the  Apostles, 
while  Judaism  is  the  religion  of  Moses  and  the 
Prophets.  Christianity,  he  would  further^  say, 
abrogated  the  Law  of  Moses  and  substituted  in  its 
place  a  religion  based  on  the  belief  that  Jesus  of 
Nazareth,  whom  it  calls  Christ  or  Messiah,  is  the 
Son  of  God,  to  be  worshiped  as  the  second  Person 
of  the  Trinity.  But  the  Jews  have  remained  loyal 
to  the  Law  of  Moses  and  steadfast  in  refusing  to 
subscribe  to  a  belief  which  they  consider  contrary 
to  the  pure  monotheism  of  Moses  and  the  Prophets. 

However,  a  candid  consideration  of  the  subject 
will  convince  one  that  the  real  point  at  issue  between 
Judaism  and  Christianity,  or  between  the  Synagogue 
and  the  Church,  is  not  the  question  of  the  observa- 
tion of  the  Mosaic  Legislation,  or  the  acceptance  of 
the  Christian  doctrines  about  the  Messiah,  but  the  f. 
question,  whether  or  not  Jesus  of  Nazareth  is  the 
promised  Messiah.  Were  the  Jews  to  decide  this 
question  favorably,  all  other  difficulties  would  at 
once  disappear,  and  the  attitude  of  the  Jew  towards 
the  Law,  as  well  as  his  position  in  regard  to  the  per- 
son of  Christ,  would  hardly  differ  from  those  held 
by  Christianity. 


54  The  Jewish  Question 

Although  in  his  creed  the  Jew  expresses  his  firm 
belief  that  the  whole  Torah  as  now  possessed  by  him 
(meaning,  of  course,  both  the  written  and  the  so- 
called  oral  Law,  or  the  traditions  of  the  Rabbis)  was 
given  unto  Moses,  and  that  this  Torah  would  not  be 
changed,  nor  would  another  Torah  (or  dispensation) 
ever  be  given  by  the  Creator  (XIII  Ikkerim,  8,  9)  ; 
— this  formula  does  not  at  all  represent  the  opinion 
of  the  ancient  authoritative  Rabbis  or  the  general 
belief  of  the  Synagogue. 

The  following  quotations  from  the  ancient  ac- 
cepted authorities  of  the  Synagogue  will  show  that 
the  view  of  the  Synagogue  as  to  what  would  become 
of  the  Mosaic  Legislation  in  the  Messianic  times, 
does  not  differ  from  that  held  by  Christianity. 
Both  Church  and  Synagogue  are  in  perfect  accord 
on  this  point,  that  the  ceremonial  Law  was  only 
temporary ,  to  exist  until  displaced  hy  the  higher  and 
better  Law  of  the  Messiah. 

"Said  R.  Johannan,  All  the  Prophets  prophesied 
only  unto  the  days  of  the  Messiah"  (Berach.  34  b; 
Shabb.  63  a;  Sanhed.  99  a).1 

The  passage,  "You  shall  draw  water  joyfully  out 
of  the  wells  of  salvation"  (Is.  12 :  3),  is  paraphrased 
in  Targum  Jonathan,  "You  will  joyfully  receive  a 
new  Law  from  the  elect  one  of  the  righteous  (the 
Messiah)." 

"In  the  time  to  come,  God  will  expound  a  new 


x"For  all  the  prophets  and  the  law  prophesied  until  John" 
(Matt.  11:  13). 

"The  law  and  the  prophets  were  until  John,  from  that 
time  the  good  tidings  of  the  Kingdom  of  God  are  pro- 
claimed" (Luke  16:  16). 


The  Real  Point  at  Issue  55 

Tor  ah,  which  He  is  to  give  through  the  Messiah" 
(Jalkut,  Is.  26,  296). 

"All  the  Torah  which  one  is  now  learning  is  as 
nought  in  comparison  with  the  Torah  of  the  Messiah" 
(Ecc)es.  Rab.  2:1).2 

On  the  words,  "For  a  law  shall  go  forth  from  me" 
(Is.  51:  4),  a  rabbi  remarks,  "God  says,  A  new  law 
shall  go  forth  from  me,  that  is  a  renovation  of  the 
law  shall  go  forth  from  me."  Another  rabbi  adds 
that  "in  the  time  to  come  God  will  prepare  a  repast 
for  his  righteous  servants,  and  those  who  ate  no  un- 
clean animal  in  this  world,  will  be  privileged  to  en- 
joy such  food  in  the  age  to  come"  (Lev.  Rab.  13 :  3).3 

On  the  passage,  "Jehovah  looseth  the  prisoners 
(bound  ones)"  (Ps.  146:7),  the  Midrash  remarks 
that  "in  the  time  to  come,  God  will  loosen  (permit) 
whatever  was  formerly  bound  (forbidden)  ;  that  the 
dietary  and  purity  laws  will  be  no  longer  in  force" 
(Midrash  Tehil.  146).4 

"In  the  age  to  come  all  the  festivals  will  be 
abolished"  (Midrash  on  Prov.  9).5 


2This  Midrash  is  on  the  text,  "I  have  put  my  law  in 
their  inward  parts"  (Jerem.  31:  33).  (See  Hebrews  8: 
6-13). 

3See  Acts  10:  9-16. 

4"For  the  Kingdom  of  God  is  not  eating  and  drinking, 
but  righteousness  and  peace  and  joy  in  the  Holy   Spirit"  I 
(Rom.  14:  17).     "For  food  will  not  commend  us  to  God; 
neither  are  we  the  worse  if  we  eat  not,  nor  the  better  if 
we  eat"   (I  Corinth.  8:8). 

e"Let  no  man  therefore  judge  you  as  regards  meat  or 
drink,  or  in  respect  of  a  feast  day,  or  a  new  moon,  or  a 
Sabbath  day:  which  are  but  a  shadow  of  the  things  to 
come"  (Colos.  2:  16,  17). 


56  The  Jewish  Question 

"Kabbi  Joseph  said,  In  the  time  to  come  all  the 
ceremonial  laws  will  be  abrogated"  (Niddah  61b).6 

From  the  above  few  quotations  it  is  seen  that  the 
Synagogue  herself  expects  a  new  Torah  at  the  hands 
of  the  Messiah,  which  would  be  vastly  superior  to 
the  one  it  already  possesses ;  and  that  the  ceremonial 
laws,  together  with  the  dietary  regulations,  would  be 
abrogated  and  be  no  longer  in  force. 

Nor  do  the  teachings  of  the  Synagogue  concerning 
the  nature  and  person  of  the  expected  Messiah  differ 
so  very  radically  from  what  Christianity  asserts  of 
the  Christ  who  is  already  come. 

The  vast  literature  of  the  ancient  Synagogue 
abounds  with  expressions  about  the  Messiah,  which 
differ  from  the  Christian  statements,  only  as  a  dream 
differs  from  its  realization,  only  as  hope  from  its 
fruition. 

Compared  with  Christianity's  clear  portrayal  of 
its  living  Christ,  the  picture  of  the  Messiah,  sketched 
by  the  Synagogue,  is  indeed  blurred,  hazy,  indefinite, 
and  at  times,  contradictory.  But  the  features  and 
general  traits  are  very  similar,  and  it  would  only 
require  the  touch  of  a  hand  to  make  the  Jew  identify 
his  long  expected  Messiah  with  the  Christ  of 
Christianity. 


6"For  the  Messiah  is  the  end  (aim,  object)  of  the  law 
unto  righteousness  to  every  one  that  believes"  (Rom. 
10:  4). 

"And  so  the  law  has  been  our  schoolmaster  leading  us  to 
the  Messiah"   (Gal.  3:  24). 

"For  the  law  of  the  spirit  of  life  in  the  Messiah,  freed 
me  from  the  law  of  sin  and  of  death"  (Rom.  8:2). 

"No  man  is  made  righteous  by  the  works  of  the  law,  but 
through  faith  in  the  Messiah"  (Gal.  2:  16). 


The  Real  Point  at  Issue  57 

The  Miraculous  Birth  or  Mysterious  Origin  of  the 

Messiah. 

"There  are  expressions  in  Rabbinical  literature 
which  convey  the  idea,  if  not  of  the  superhuman 
origin  of  the  Messiah,  yet  of  some  great  mystery  at- 
tending His  birth." 

In  the  Midrash  of  R.  Moses  Hadarshan  (on  Gen. 
37:22)  there  is  this  saying  of  R.  Berechiah,  aGod 
says  to  Israel,  Ye  say  unto  me,  'We  have  become  or- 
phans and  are  fatherless'  (Lament.  5 :  3),  even  so  the 
Redeemer  whom  I  shall  raise  up  from  you  is  father- 
less; as  it  is  written,  ' Behold  the  man  whose  name  is 
Branch  and  out  of  himself  he  grows  up*  (Zech.  6: 
12)  ;  and  so  said  Isaiah,  'And  he  grew  up  before  him 
as  a  tender  plant,  and  as  a  root  out  of  a  dry  ground' 
(Is.  53:2);  and  on  him  David  said,  'Out  of  the 
womb  of  the  morning,  thou  hast  the  dew  of  thy 
youth'  (Ps.  110:3)." 

In  connection  with  the  birth  of  Seth,  the  Midrash 
remarks  on  the  words,  "God  hath  appointed  me  an- 
other seed"  (Gen.  4:  25),  that  "Eve  had  respect,  or 
looked  forward,  to  that  seed  which  is  to  come  from 
another  place.  And  who  is  it?  It  is  the  King 
Messiah"  (Gen.  Rab.  23:7). 

A  similar  remark  occurs  in  the  narrative  of  the 
crime  of  Lot's  daughters  (Gen.  19:  32).  "It  is  not 
written  'that  we  may  preserve  a  son  from  our 
father,'  but  'seed  from  our  father;'  this  is  that  seed 
which  is  coming  from  another  place.  And  who  is  it  ? 
It  is  the  King  Messiah"  (Gen.  Rab.  51: 10). 

The  following  also  from  the  Midrash  of  R.  Moses 
Hadarshan  (on  Gen.  41:1).  "Said  R.  Joshua  son 
of  Levi,  God  heals  with  that  with  which  he  wounds. 


58  The  Jewish  Question 

As  Israel  sinned  with  a  virgin  (Ezek.  23:3),  they 
were  punished  with  a  virgin  (Lament.  5:11),  and 
so  will  he  also  comfort  them  with  a  virgin ;  according 
to  the  prophecy,  'Turn  back,  O  virgin  of  Israel 
.  .  .  .  for  Jehovah  has  created  a  new  thing  in  the 
earth;  a  woman  encompasses  a  man'  (Jerem.  31: 
21-22).  R.  Huna  in  the  name  of  R.  Iddi  says, 
This  is  the  King  Messiah  of  whom  it  is  said,  'Thou 
art  mv  son,  this  day  have  I  begotten  thee'  (Ps. 
2:7)." 

In  another  place  (Midrash  Tehil.  2),  the  same 
saying  of  R.  Huna  occurs  with  a  little  variation. 
"When  his  time  arrives  (that  of  the  Messiah),  God 
says  (of  him)  I  must  create  him  a  new  creation; 
according  to  the  saying,  'This  day  have  I  begotten 
thee'  (Ps.  2:7)." 

The  Suffering  Messiah. 

"There  are  in  Rabbinic  literature  frequent  refer- 
ences to  the  sufferings,  and  even  to  the  death  of  the 
Messiah,  and  these  are  brought  about  in  connection 
with  our  sins — as  indeed  how  could  it  be  otherwise  in 
view  of  Isaiah  53  and  other  passages?"7 

In  Jalkut  on  Isaiah  60,  there  is  the  following, 
"The  Patriarchs  of  the  world  will  stand  up  in  the 
month  of  Nisan,  and  say  to  him:  Messiah  our 
righteousness,  though  we  are  thy  fathers,  yet  thou  art 
better  than  we,  because  thou  hast  borne  the  sins  of 
our  children  (Is.  53:11),  and  there  passed  upon 
thee  hard  and  evil  measures,  such  as  have  passed 
neither  upon  those  before,  nor  upon  those  after 
....    and  thou  hast  dwelt  in  darkness  and  gloom, 

7See  Note  D. 


The  Real  Point  at  Issue  59 

and  thine  eyes  have  not  seen  the  light,  and  thy  skin 
was  cleaving  to  thy  bones,  and  thy  body  was  dried 
up  like  wood  ....  and  thy  strength  was  dried 
up  like  a  potsherd  (Ps.  22: 15)  ;  and  all  this  on  ac- 
count of  the  sins  of  our  children.  Is  it  thy  pleasure 
that  our  children  should  also  enjoy  the  blessing 
which  God  bestowed  upon  Israel?  Or  perhaps,  be- 
cause of  the  anguish  which  thou  hast  suffered  most 
through  them,  they  having  bound  thee  in  the  prison- 
house,  thy  mind  is  no  longer  pleased  with  them  ?  He 
answers  them,  Patriarchs  of  the  world,  whatever  I 
have  done,  it  was  only  done  for  your  sakes  and  for 
the  sake  of  your  children,  that  they  may  enjoy  the 
blessing  which  God  bestowed  upon  Israel." 

The  same  passage  in  Jalkut  has  also  this:  "God 
makes  an  agreement  with  the  Messiah,  saying  to 
him,  The  sins  of  those  who  are  hidden  with  thee, 
will  cause  thee  to  be  put  under  an  iron  yoke  .... 
and  on  account  of  their  sins,  thy  tongue  will  cleave 
to  thy  mouth;  dost  thou  consent  to  this?  Messiah 
answers  before  the  Holy  One,  Lord  of  the  world,  is 
this  affliction  to  last  many  years?  The  Holy  One 
says,  By  thy  life  and  by  the  life  of  thy  head,  I  have 
decreed  upon  thee  one  week  (Dan.  9:27).  If  it 
grieve  thy  soul,  I  will  immediately  dispel  these  sor- 
rows. On  this  the  Messiah  says,  Lord  of  the  world, 
with  joy  and  gladness  of  heart  I  take  this  upon  my- 
self, on  condition  that  not  one  in  Israel  be  lost.  And 
that  not  only  those  living  in  my  days  should  be 
saved  ....  but  those  also  who  have  died  from 
the  days  of  the  first  Adam  until  now.  And  not  only 
these  ....  but  also  those  whom  thou  hast  in- 
tended to  create,  but  who  have  not  yet  been  created. 
Thus  I  agree  and  thus  I  take  it  upon  me." 


60  The  Jewish  Question 

"Said  B.  Jose  the  Galilean,  Go  and  learn  the  merit 
of  the  King  Messiah  ....  from  the  first  Adam, 
on  whom  was  laid  only  one  commandment  of  a  pro- 
hibitive character,  and  he  transgressed  it.  See  how 
many  deaths  were  appointed  on  him  and  on  his 
generations  ....  to  the  end  of  all  generations. 
But  which  attribute  is  the  greater — the  attribute  of 
goodness  or  the  attribute  of  punishment?  The  at- 
tribute of  goodness  is  certainly  the  greater,  and  the 
attribute  of  punishment  the  less.  And  the  King 
Messiah  who  was  chastened  and  suffered  for  our 
transgressions,  as  it  is  written,  'He  was  wounded  for 
our  transgressions'  (Is.  53:  5),  how  much  more  will 
he  justify  all  generations.  According  to  the  writing, 
'And  Jehovah  had  made  to  meet  on  him  the  sin  of 
us  all'  (Is.  53:  6)"  (Siphre).8 

The  Super-Human  Messiah. 

"The  Messiah  expected  by  the  Synagogue  is  so  far 
above  the  ordinary  human,  royal,  prophetic,  and  even 


""Quoted  by  Raymund  Martini  in  his  'Pugio  Pidei.'  Not 
found  in  any  of  the  present  editions  of  the  Siphre."  (Comp. 
with  this  remarkable  passage,  Rom.  5:  12,  15,  18).  In  a 
modified  or  expurgated  form  this  passage  is  found  in  Siphra 
(Vienna,  1862,  p.  27).  Instead  of  "the  merit  of  the  King 
Messiah,"  it  is  "the  reward  of  the  righteous  in  the  age  to 
come."  Instead  of  "the  King  Messiah  who  suffered  for  our 
transgressions  .  .  .  how  much  more  will  he  justify  all 
generations,"  this  edition  has  it  "he  who  fasts  on  the 
Day  of  Atonement,  how  much  more  will  he  justify  himself 
and  all  generations."  This  clumsy  emendation  was  prob- 
ably suggested  by  the  word  "mithaneh"  (suffered)  which 
also  means  fasting.  There  is  still  another  version  of  this 
passage  in  Midrash  Hagadol  (Cambridge,  1902,  15:  1).  For 
a  full  comparison  of  these  passages,  see  the  originals  in  the 
Appendix. 


The  Real  Point  at  Issue  61 

angelic  type ;  so  far  above  the  conditions  of  the  most 
exalted  of  God's  servants,  and  so  closely  bordering 
on  the  Divine,  that  it  is  almost  impossible  to  dis- 
tinguish Him  therefrom." 

"And  the  Spirit  of  God  moved  upon  the  face  of  the 
waters"  (Gen.  1 :  2)  is  explained  in  Midrash  on  Gen. 
(2:5)  and  on  Lev.  (14: 1),  "This  is  the  Spirit  of 
the  King  Messiah." 

The  first  portion  of  the  passage  in  Jalkut  already 

quoted  (on  Is.  60)  reads  as  follows:  "What  is  the 

meaning  of  the  words,  'In  thy  light  we  shall  see 

light'    (Ps.    36:  10)  %       This   is   the   light   of   the 

Messiah,9  for  it  is  said,  'And  God  saw  the  light  that 

it  was  good'  (Gen.  1:4).     This  teaches  us  that  the 

Holy  One  had  respect  to  the  generation  of  Messiah 

and'  to  his  works,  before  the  world  was  created,  and 

treasured  it    (the  light)    up   for  Messiah   and   his 

generation  under  His  throne  of  glory.     Satan  said 

before  the  Holy  One,  Lord  of  the  World,  for  whom 

is  the  light  that  is  treasured  up  under  thy  throne 

of  glory  ?     He  replied,  It  is  for  him  who  will  turn 

thee  back,  and  disgrace  thee,  and  shame  thy  face. 

He  said  again,  Lord  of  the  world,  Show  him  to  me. 

God  said,  Come  and  see  him.    When  he  had  seen,  he 

was  overwhelmed  with  terror,  and  fell  upon  his  face, 

and  said,  Truly  this  is  he  that  shall  cast  me  and  all 

the  Gentiles  into  Gehenna." 

Midrash  Tanchuma  (Toledoth,  14)  has  the  fol- 
lowing: "'Who  art  thou,  O  great  mountain'  (Zech. 
4:7)?  This  is  Messiah  the  son  of  David.  He  is  called 
'the  great  mountain/  because  he  is  greater  than  the 
Patriarchs.    For  it  is  said,  'Behold  my  servant  shall 

9"He  was  the  true  light  which  lights  every  man  coining 
into  the  world"  (John  1:9). 


62  The  Jewish  Question 

prosper,  he  shall  be  exalted,  and  extolled,  and  be  very 
high'  (Is.  52:  13).  He  shall  be  higher  than  Abra- 
ham; more  exalted  than  Moses,10  and  loftier  than  the 
ministering  angels."  n 

In  Midrash  on  Ps.  (18:36)  we  read,  "R.  Judan 
in  the  name  of  R.  Chama  said,  In  the  time  to  come, 
the  Holy  One  shall  set  the  King  Messiah  at  His  right 
hand;  according  to  the  saying,  'Jehovah  said  unto 
my  Lord,  Sit  thou  at  my  right  hand'  (Ps. 
110:  l)."12 

On  the  passage  in  Daniel  (7:9)  "I  beheld  till  the 
thrones  were  set  up  and  the  ancient  of  days  sat 
down,"  the  Talmud  asks,  Why  thrones?  (in  the 
plural),  and  the  answer  comes  from  E.  Akiba, 
"One  for  Him  and  one  for  David13  (the  Messiah)" 
(Chagiga  14a;  Sanhed.  38b). 

"What  is  the  name  of  the  King  Messiah  ?  ^  Said 
R.  Abba,  son  of  Cahana,  His  name  is  Jehovah,  ac- 
cording to  the  saying,  'And  this  is  the  name  whereby 
he    shall    be    called,    Jehovah    our    Righteousness' 

10"For  he  has  been  counted  worthy  of  more  glory  than 
Moses"   (Heb.  3:3). 

""Having  become  so  much  better  than  the  Angels,  as 
he  has  inherited  a  more  excellent  name  than  they"  (Heb. 
Is  4). 

""Compare,  Matt.  22:  42-44;  Mark  12:  35-37;  Luke  20: 
41-43;  Acts  2:  33-35;  Heb.  1:  13;  Ephes.  1:  20-21;  Philip. 
2:  9-11. 

"That  the  Messiah  is  understood  by  the  name  "David," 
may  be  seen  from  the  following  passage  in  the  same 
Talmud  tractate.  "Said  R.  Judah  in  the  name  of  Rab,  The 
Holy  One  will  raise  up  unto  them  another  David;  according 
to  the  text,  'And  they  will  serve  Jehovah  their  God  and 
David  their  King  whom  I  shall  raise  up  unto  them'  ( Jerem. 
30:  9).  It  says  not,  'I  have  raised/  but,  'shall  raise' " 
(Sanhed.  98  b). 


The  Real  Point  at  Issue  63 

(Jerem.  23:  6)"  (Midrash  on  Lament.  1:  57;  also 
Midrash  on  Ps.  21  ).14 

The  cumulative  evidence  just  presented  clearly 
shows  how  closely  the  authorities  of  the  Synagogue 
were  in  accord  with  the  writers  of  the  New  Testa- 
ment on  the  main  Messianic  features.  Nor  need) 
one  wonder  at  this  fact,  knowing  that  the  Messianic 
ideas  of  the  Rabbis  were  based  on  the  same  Old 
Testament  predictions,  which  the  writers  of  the 
New  Testament  claimed  to  have  been  fulfilled  in 
Jesus  of  Nazareth. 

Why  is  it  then,  one  asks  again,  that  for  nineteen 
hundred  years  the  Jews  have  persistently  refused  to 
consider  the  Messianic  claims  of  Jesus,  when  their 
own  ideal  of  the  nature  and  person  of  the  Messiah  so 
closely  approaches  that  of  Christianity?  Why  have 
they  so  stubbornly  continued  in  their  opposition  to 
the  Christian  religion,  considering  it  a  foreign  graft 
and  contrary  to  the  doctrines  of  Moses  and  the 
Prophets,  when  the  Synagogue's  own  conception  of 
the  new  Torah  of  the  Messiah  comes  so  very  near  to 
the  Doctrine  of  the  New  Testament? 

The  only  answer  the  Jew  can  make  to  this  is  that 
Jesus  has  not  brought  about  the  temporal  redemption 
and  restoration  of  Israel;  that  Christianity  has  not 
realized  the  Messianic  peace  and  good-will  among  \ 
men.  Whatever  else  the  Messiah  was  to  be  or  to  do, 
He  was  foretold  by  the  Prophets  to  be  Israel's  Re- 
deemer. He  was  to  accomplish  their  national  restora- 
tion and  be  the  glory  of  His  people  Israel.  Every- 
thing else  was  but  means  to  this  end,  and  the  Messiah 
Himself  the  grand  instrument  in  attaining  it.     But 


i*See  Note  E. 


64  The  Jewish  Question 

how  can  they  regard  Jesus  as  the  promised  Messiah, 
when  instead  of  seeing  their  worldly  position  im- 
prove, it  has,  since  His  coming,  been  reduced  from 
bad  to  worse? 

The  argument  that  Jesus  is  the  promised  Messiah 
because  certain  isolated  Messianic  texts  were  ful- 
filled in  Him,  failed  to  convince  the  Jew,  so  long 
as  what  he  considered  the  chief  mission  of  the 
Messiah  remained  unaccomplished.  Nor  has  it  in- 
fluenced his  mind  when  told  that  these  things  were 
left  to  be  fulfilled  at  the  second  coming  of  Christ. 
A  Jew  will  often  flippantly  remark,  If  there  is  yet 
to  be  another  coming,  we  who  waited  so  long,  should 
rather  suspend  our  decision  until  He  comes  again; 
then  we  shall  know  whether  it  be  Jesus  or  another, 
for  whom  we  have  been  looking. 


VTX 

ISRAELIS    MISSION. 

The  fact  is  generally  conceded,  and  needs  no  argu- 
ing here,  that  the  Hebrew  race  was  instrumental  in 
giving  the  world  its  religion  and  morality,  just  as  the 
Greeks  were  the  instruments  through  whom  the 
world  received  its  art  and  philosophy. 

It  is  not  quite  fully  appreciated,  however,  that 
Israel  had  a  definite  mission  to  perform,  and  that 
this  mission  consisted  in  the  work  of  promoting  in 
the  world  a  knowledge  of  the  true  God  and  His  word. 

The  mission  and  destiny  of  Israel  occupy  a  large 
portion  of  the  books  of  the  Bible,  and  yet  this  people, 
in  spite  of  their  familiarity  with  the  Old  Testament 
Scriptures,  have  not  yet  been  able  to  grasp  the  true 
meaning  of  their  own  existence. 

For  two  thousand  years  one  generation  followed 
another  in  a  life  study  of  the  Old  Testament,  with- 
out discovering  the  chief  object  and  aim  of  this 
Divine  literature.  They  study  the  Torah,  but  a  veil 
darkens  their  eyes,  and  its  meaning,  so  clear  and  ap- 
parent to  one  whose  eyes  are  opened  in  the  Messiah, 
remains  hidden  (2  Corinth.  3:13-16).  They  read 
the  promises  and  the  Messianic  predictions,  but  fail 
to  see  that  their  full  realization  depends  on  certain 
terms  and  conditions  to  be  carried  out  by  themselves. 

We  shall  endeavor  to  trace  out  the  nature  and 
meaning  of  Israel's  mission  from  the  earliest  records 
of  his  history. 


66  The  Jewish  Question 

We  are  carried  far  back  into  hoary  antiquity,  to 
the  ancient  land  of  Chaldea^  where  we  meet  the 
father  of  the  Hebrew  race,  the  patriarch  Abraham. 
To  him  the  call  first  comes  to  "get  out  of  his  country 
and  from  his  father's  house"  (Gen.  12:1),  to  go 
into  the  land  of  Canaan  (11:31),  the  land  which 
would  be  given  to  him  and  to  his  seed  forever 
(13:15). 

"I  will  make  of  thee  a  great  nation,"  the  promise 
goes  out  to  him,  "and  I  will  bless  thee  ....  and 
in  thee  shall  all  the  families  of  the  earth  be  blessed" 
(12 :  2,  3).  Again  he  is  promised,  "And  in  thy  seed 
shall  all  the  nations  of  the  earth  be  blessed"  (22 :  18), 
which  promise  is  repeated  to  his  son  Isaac  (26:4), 
and  to  his  grandson  Jacob  (28: 14). 

A  nation  is  to  arise  from  the  Patriarchs  whose 
mission  and  destiny  is  to  be  a  blessing  to  all  the 
other  nations  of  the  earth. 

When  the  children  of  Israel  camped  at  the  foot 
of  Mount  Sinai,  a  nation  of  freemen,  waiting  to  re- 
ceive their  Divine  Constitution  of  the  Ten  Com- 
mandments, the  voice  Divine  proclaimed  to  them: 

"If  ye  will  obey  my  voice  indeed,  and  keep  my 
covenant,  then  ye  shall  be  a  choice  treasure 
unto  me  above  all  peoples ;  for  all  the  earth  is  mine" 

"And  ye  shall  be  unto  me  a  hingdom  of  priests,  and 
a  holy  nation"  (Exod.  19  :  5,  6). 

The  whole  earth  is  God's;  the  world  and  its  in- 
habitants are  His  (Ps.  24:1).  He  is  good  to  all 
and  His  mercies  are  over  all  His  works  (Ps.  145  :  9). 
If  He  singled  out  one  people  as  His  choice  treasure, 
it  was  on  condition  that  they  obey  His  voice  and 
keep  His  Covenant.  Nor  was  it  for  their  own 
sake  that  they  were  chosen  from   among   all  the 


Israel's  Mission  67 

nations,  but  in  order  that  they  as  "a  kingdom  of 
priests  and  a  holy  nation,"  might  become  in  time  the 
ministers  and  religious  teachers  of  the  world. 

To  be  able  to  teach  others,  one  must  first  be  a 
learner  himself;  and  so  the  slow  work  of  preparing 
this  people  for  their  high  calling  and  mission  must 
first  be  carried  out.  A  slow  method  indeed  it  ap- 
pears to  be,  but  it  is  the  only  natural  method,  and  so 
it  should  be  no  surprise  that  it  was  the  method 
adopted  by  nature's  God. 

Israel's  camp  became  a  great  school  of  theology, 
in  which  the  whole  people  were  enrolled  as  pupils. 

Together  with  the  great  lessons  inculcated,  of  love 
to  God  and  love  to  man,  of  justice,  righteousness,  and 
mercy,  they  were  given  many  statutes  and  ordinances, 
temporal  and  local  in  their  nature,  to  serve  a  useful 
purpose,  while  the  people  were  being  trained  in  the 
school  of  the  Torah.  By  the  side  of  such  command- 
ments, as  "Thou  shalt  love  Jehovah  thy  God  with 
all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy 
might"  (Deut.  6:  5),  and  "love  thy  neighbor ^ as  thy- 
self" (Lev.  19: 18),  there  were  ordained  various  in- 
stitutions pertaining  to  the  well-being  and  orderly 
existence  of  an  organized  community.  The  keeping 
of  certain  days  as  feasts  and  holidays ;  a  code  of  civil 
legislation  (Ex.  21:1 — 23:19);  the  establishment 
of  a  ritual  for  Tabernacle  and  Temple  (25-31;  35- 
40 ;  Lev.  1-9)  ;  laws  of  clean  and  unclean  animals,  of 
purity  and  purification;  regulations  of  family  rela- 
tions (Lev.  18),  and  numerous  others. 

Many  a  century,  however,  passed  before  Israel 
learned  to  order  his  life  according  to  the  Law  of 
Moses.  And  even  then,  he  only  grasped  the  temporal 
and  local  ordinances — the  outer  shell,  as  it  were,  of 


68  The  Jewish  Question 

the  Torah,  while  paying  little  heed  to  the  eternal  and 
universal  principles  of  the  Mosaic  Legislation — the 
inner  kernel  of  the  Torah. 

If  the  indiscriminate  way  in  which  the  statutes 
and  judgments  are  presented  in  the  Mosaic  Law,1 
left  room  for  doubt  as  to  which  were  the  essential 
and  which  temporal  and  transient,  the  Prophets 
spoke  in  no  ambiguous  terms  as  to  what  Jehovah  re- 
quired of  Israel. 

"Behold,  to  obey  is  better  than  sacrifice,  and  to 
hearken  than  the  fat  of  rams"  (1  Sam.  15:  22). 

"Let  him  that  glories,  glory  in  this :  to  understand 
and  to  know  me;  for  I  Jehovah  exercise  mercy, 
justice  and  righteousness  in  the  earth;  for  these 
things  do  I  desire,  says  Jehovah"  ( Jerem.  9 :  24). 

"For  I  desire  mercy,  and  not  sacrifice;  and  the 
knowledge  of  God  more  than  burnt  offerings"  (Hosea 
6:6). 

"Sow  to  yourselves  in  righteousness,  reap  in 
mercy"  (Hosea  10:12). 


1A  good  example  of  the  indiscriminate  way  in  which 
principles  of  eternal  import  are  placed,  in  the  Pentateuch, 
side  by  side,  with  commandments  of  a  local  and  temporal 
nature,  can  he  found  in  Lev.  19. 

By  the  side  of  such  laws,  for  every  body  and  for  ever, 
as  "the  respect  of  parents"  (3);  against  "idol  worship" 
(4),  "stealing,"  "lying"  (11),  "perjury"  (12),  "robbery" 
(13),  "unrighteous  judgment"  (15),  "slander"  (16), 
"enmity"  (17),  "vengefulness,"  and  "loving  one's  neighbor 
as  oneself'  (18);  to  regard  the  alien  as  "one  born  among 
you"  and  to  extend  to  him  the  principle  of  the  Golden 
Rule  (34) :  to  use  "just  scales,  just  weights,  and  just 
measure"  (35-36):  are  also  temporary  and  local  ordinances. 
as  to  the  time  of  eating  a  "peace  offering"  (6) ;  rules  against 
crossing  animals,  mingling  seeds  or  wearing  material 
(19),  and  regulations  as  to  the  cutting  of  the  hair  or 
the  trimming  of  the  beard  (27). 


Israel's  Mission  69 

"Keep  mercy  and  justice,  and  trust  in  thy  God 
alway"   (Hosea  12:6). 

"Let  justice  roll  down  as  waters,  and  righteousness 
as  a  mighty  stream"  (Amos  5:  24). 

"lie  showed  thee  O  man,  what  is  good  and  what 
Jehovah  requires  of  thee:  but  to  do  justice,  and  to 
love  mercy,  and  to  walk  humbly  with  thy  God" 
(Micah  6:8). 

Quotations  could  be  multiplied  indefinitely  to 
show  what  the  Prophets  considered  to  be  the  real 
Law  of  God,  the  real  Torah.  Again  and  again  we 
find  that  to  know  God,  to  believe  in  Him  and  to 
obey  Him,  and  to  exercise  justice,  righteousness,  and 
mercy  towards  man,  constituted  the  very  soul  of  the 
Torah.2  All  the  other  statutes  and  ordinances  were 
but  the  external  containers  of  these  eternal  verities, 
which  it  was  Israel's  great  privilege  and  exalted  mis- 
sion to  cultivate  and  make  ready  for  transmission 
into  the  great  world  of  the  nations. 

How  poorly  Israel  responded  to  the  clear  teaching 
of  their  Prophets,  can  be  best  seen  from  the  follow- 
ing words  of  one  of  the  later  prophets : 

"Thus  has  Jehovah  of  hosts  spoken,  saying,  Exer- 
cise judgment  of  truth  and  show  mercy  and  com- 
passion, one  to  another ;  and  oppress  not  the  widow, 
the  orphan,  the  stranger,  and  the  poor ;  and  devise  no 
evil  in  your  heart  one  against  another.  But  they 
refused  to  listen,  and  turned  a  stubborn  shoulder, 
and  stopped  their  ears  that  they  might  not  hear. 
Yea,  they  made  their  hearts  as  an  adamant  stone, 
lest   they   should  hear  the   Torah,   and   the  words 


2  See  Note  P. 


70  The  Jewish  Question 

which  Jehovah  of  hosts  had  sent  by  his  spirit  through 
the  former  prophets"  (Zechar.  7:  9-12). 

Not  only  have  they  failed  to  keep  before  them 
Israel's  life  mission  and  duty  to  the  world,  but  the 
entire  vision  has  become  unto  them  as  the  words  of 
a  sealed  book  (Is.  29: 11). 

And  this  is  the  people  chosen  and  appointed  to  be 
a  kingdom  of  priests — a  nation  of  world  priests — to 
spread  the  knowledge  of  God  among  the  nations,  and 
in  whom  all  the  families  of  the  earth  are  to  be 
blessed ! 

The  world  would  still  be  without  the  Divine  word, 
if  it  had  to  wait  until  Israel  mastered  his  lesson 
sufficiently  well  to  be  ready  to  impart  it  to  others. 

But  the  same  Spirit  Divine  that  through  the 
Prophets  had  been  endeavoring  to  recall  and  reclaim 
Israel,  has  also  opened  up  through  the  same  Prophets 
the  prospect  of  the  coming  of  the  Redeemer  to  Zion, 
to  turn  away  transgression  in  Jacob  (Is.  59:20; 
Kom.  11 :  26),  who  would  not  only  establish  David's 
throne  with  justice  and  righteousness  (Is.  9:9);  but 
would  also  bring  forth  justice  to  the  nations,  and  for 
whose  Law  (Torah)  the  isles  would  wait  (Is.  42: 
1,4). 


VIII. 

THE  PROPHECIES  CONCERNING  THE  MESSIAH  AND  HIS 
KINGDOM  AND  THE  FATE  AND  DESTINY  OF  ISRAEL.1 

The  predictions  of  the  coming  of  the  King  just 
and  righteous,  to  establish  on  earth  the  Divine  King- 
dom of  justice  and  righteousness,  appear  at  first  as 
faint  streaks  of  light  in  the  prophetic  sky,  mere 
harbingers  of  the  coming  dawn;2  but  the  light 
gradually  brightens,  until  the  whole  face  of  the  East 
reflects  the  dazzling  splendor  of  the  rising  sun. 

While  the  idea,  if  not  the  name,  of  a  personal 
Messiah  runs  through  the  entire  Old  Testament,  it 
is  the  prophetic  books,  and  particularly  Isaiah,  that 
give  us  a  detailed  picture  of  the  future  Ideal  King. 

Messianic  Prophecy  in  Isaiah. 

A  maiden  is  to  give  birth  to  a  son  whose  name  will 
be  Emmanuel  (God  with  us). 

"Behold  the  maiden  conceives  and  bears  a  son,  and 
calls  his  name  Emmanuel"  (7: 14). 

He  is  to  be  a  wonder-child  bearing  supreme  and 
Divine  titles.  As  Prince  of  Peace  He  is  to  establish 
David's  throne  with  everlasting  'peace,  justice,  and 
righteousness. 

irFhe  Messianic  prophecies,  properly  so  called,  stand 
in  such  intimate  relation,  and  are  so  closely  connected  with 
the  prophecies  concerning  the  fate  and  destiny  of  Israel, 
that  many  misunderstandings  are  due  to  a  consideration  of 
either  by  itself. 
sSee  Note  G. 

71 


72  The  Jewish  Question 

"To  us  a  child  is  born,  to  us  a  son  is  given,  and 
the  government  is  upon  his  shoulder;  and  his  name 
is  called  wonderful,  counsellor,  mighty  God,  everlast- 
ing Father,  Prince  of  Peace.*  To  the  increase  of  the 
government  and  to  endless  peace,  upon  David's  throne 
and  upon  his  kingdom,  to  establish  it  and  to  uphold 
it,  with  justice  and  with  righteousness  from  now  and 
forever"  (9:6-7). 

He  is  a  scion  of  Jesse's  stem,  on  whom  Jehovah's 
Spirit  rests.  The  ideal  judge  is  He,  whose  regalia 
are  righteousness  and  faith.  As  a  result  of  His 
reign  absolute  peace  and  order  will  be  established, 
and  tyranny  and  violence  cease  to  exist,  for  the 
earth  will  be  filled  with  the  knowledge  of  Jehovah  as 
the  waters  cover  the  sea. 

"A  shoot  shall  come  forth  from  Jesse's  stem,  and 
a  branch  from  his  roots  shall  bear  fruit.  And  the 
spirit  of  Jehovah  shall  rest  upon  him.  .... 
And  he  will  judge  the  poor  with  righteousness  and 
decide  with  equity  for  the  meek  of  the  earth.  He 
will  smite  the  earth  with  the  rod  of  his  mouth  and 
slay  the  wicked  with  the  breath  of  his  lips.  And 
righteousness  will  be  the  girdle  of  his  waist,  and 
faith  the  girdle  of  his  loins.  And  the  wolf  shall 
dwell  with  the  lamb,  and  the  leopard  shall  lie  down 
with  the  kid ;  a  calf,  a  young  lion,  and  a  f atling  shall 
herd  together,  a  little  child  leading  them.     And  a 


3Targum  Jonathan:  "For  to  us  a  child  is  born,  to  us 
a  son  is  given  .  .  .  and  his  name  was  called  from  of  old, 
wonderful  counsellor,  mighty  God,  everlastingly  estab- 
lished; the  Messiah  whose  peace  shall  increase  upon  us 
in  his  day." 

"The  King  Messiah  of  whom  it  is  written,  'For  to  us 
a  child  is  born'  (Is.  9:  6)"  (Midrash  on  Deut.  1:  1.7). 


The  Prophecies  Concerning  the  Messiah   73 

cow  and  a  bear  shall  feed  together,  their  young  ones 
shall  lie  down  together;  and  the  lion,  like  cattle,  will 
eat  straw They  shall  not  hurt  nor  de- 
stroy in  all  my  holy  mountain;  for  the  earth  has  been 
filled  with  the  knowledge  of  Jehovah,  as  the  waters 
cover  the  sea"  (11: 1-9). 

The  root  of  Jesse  will  stand  as  a  beacon  to  the 
nations.  Jerusalem  will  become  the  world's  spiritual 
center,  and  its  King,  the  judge  and  arbiter  of  the 
nations.  The  establishment  of  His  rule  will  lead 
to  the  abolition  of  war,  which  will  become  a  for- 
gotten art,  and  its  arms  of  destruction  will  be  con- 
verted into  the  implements  of  peace. 

"And  it  shall  be  in  that  day,  the  root  of  Jesse, 
which  is  set  up  as  the  people's  standard,  to  him  the 
nations  shall  seek,  and  his  abode  shall  be  glorious" 
(11:10). 

"And  it  shall  be  in  the  latter  days,  the  mount  of 
Jehovah's  house  shall  be  established  at  the  head  of 
the  mountains,  ....  and  all  nations  shall 
flow  towards  it.  And  many  peoples  shall  go  and  say, 
Come,  let  us  go  up  to  Jehovah's  mountain,  to  the 
house  of  Jacob's  God,  that  he  may  instruct  us  in  his 
ways  and  we  shall  walk  in  his  paths;  for  from  Zion 
goes  forth  the  law  and  Jehovah's  word  from  Jeru- 
salem. And  he  will  judge  between  the  nations  and 
will  arbitrate  to  many  peoples.  And  they  shall  beat 
their  swords  into  plowshares,  and  their  spears  into 
pruning-hooks,  nation  shall  not  lift  up  sword  against 
nation,  neither  shall  they  learn  war  any  more" 
(2:2-4). 

In  the  prophetic  vision,  the  Redeemer  King  is 
seen  coming  to  Zion.    He  assumes  His  exalted  office, 


74  The  Jewish  Question 

and  presenting  His  Divine  credentials,  delivers  His 
inaugural  address. 

"And  the  Redeemer  comes  to  Zion,  and  to  them 
that  turn  from  transgression  in  Jacob,  says  Jehovah" 
(59:20). 

His  Divine  Credentials. 

"Behold,  my  servant  whom  I  support^  my  chosen, 
in  whom  my  soul  delights;  I. have  put  my  spirit  upon 
him,  he  will  bring  forth  justice  to  the  nations.  He 
will  not  shout,  nor  raise  up  his  voice,  nor  make  it 

heard  abroad He  will  not  fail,  nor  be 

discouraged,  till  he  will  have  set  up  justice  in  the 
earth;  and  the  isles  shall  wait  for  his  law"  (42: 
1-2,4). 

"I,  Jehovah,  have  called  thee  in  righteousness,  and 
will  uphold  thy  hand,  and  guard  thee;  and  will  set 
thee  up  for  a  covenant  of  the  people,  for  a  light  of  the 
nations;  to  open  up  the  blind  eyes,  to  bring  out  the 
prisoner  from  the  dungeon,  and  those  sitting  in  dark- 
ness from  the  prison-house"  (42:  6-7). 

"And  now  says  Jehovah  who  formed  me  from  the 
womb  for  his  servant,  to  restore  Jacob  to  him,  and 

that  Israel  be  gathered  to  him And  he 

said,  It  is  a  light  thing  that  thou  shouldest  be  my 
servant  to  raise  up  the  tribes  of  Jacob,  and  to  restore 
the  preserved  of  Israel;  but  I  will  give  thee  for  a  light 
to  the  nations,  to  be  my  salvation  to  the  end  of  the 
earth"  (49:  5-6). 

The  Inaugural  Address. 

"The  spirit  of  the  Lord  Jehovah  is  upon  me,  be- 
cause Jehovah  has  anointed  me  (appointed  me  as  Mes- 
siah) to  proclaim  good  tidings  to  the  poor;  he  sent  me 


The  Prophecies  Concerning  the  Messiah     75 

to  bind  up  the  broken-hearted,  to  proclaim  liberty  to 
the  captives,  and  deliverance  to  those  that  are  bound; 
to  proclaim  the  acceptable  year  of  Jehovah"  (61:  1-2). 

In  order  to  carry  out  the  high  aims  of  the  King, 
the  cooperation  of  the  people  is  required, — the  Peo- 
ple, whose  mission  and  destiny  it  was  to  be  the 
bearers  of  light  in  the  world,  and  the  promoters  of 
the  Divine  Kingdom  of  justice  and  righteousness. 
An  earnest  appeal  is  made  to  them  to  give  ear  and 
listen,  for  their  own  well-being;  to  follow  the  call 
of  the  coming  King,  which  should  make  of  them  the 
leaders  of  the  nations. 

"Incline  your  ear,  and  come  to  me;  hear,  and  your 
soul  shall  live;  and  I  will  make  an  everlasting  cov- 
enant with  you,  even  the  sure  mercies  of  David.  Be- 
hold, I  have  given  him  for  a  witness  to  the  nations, 
leader  and  commander  of  the  nations.  Behold,  thou 
shalt  call  a  nation  that  thou  knowest  not,  and  a  nation 
that  knew  not  thee,  shall  run  to  thee,  because  of 
Jehovah  thy  God,  and  for  the  Holy  One  of  Israel,  who 
has  glorified  thee"  (55:  3-5). 

They  are  urged  first  to  walk  in  the  light  them- 
selves, in  order  to  be  able  to  hold  up  the  light  to 
others. 

"0  house  of  Jacob,  come,  let  us  walk  in  the  light  of 
Jehovah"  (2:5). 

"Arise,  shine ;  for  thy  light  has  come,  and  the  glory 
of  Jehovah  has  risen  upon  thee.  For  behold,  darkness 
is  covering  the  earth,  and  gross  darkness  the  nations; 
but  upon  thee  has  Jehovah  arisen,  and  his  glory  upon 
thee  is  seen.  And  nations  shall  walls  oy  thy  light, 
and  kings  by  the  brightness  of  thy  splendor  (60: 1-3). 


76  The  Jewish  Question 

Their  work  as  the  world's  enlighteners  shall  bring 
in  its  wake  high  prosperity,  glory,  and  peace  (60: 
4-22).  They  shall  bear  the  title  of  Jehovah's 
priests,  the  ministers  of  God;  and  their  children 
shall  be  well-known  and  far-famed  among  the  nations, 
as  the  seed  blessed  by  Jehovah  (61:  6,  9).  Nations 
shall  see  their  righteousness,  and  kings  their  glory; 
and  they  shall  obtain  a  new  name,  given  by  Jehovah 
Himself  (62:2). 

But  alas,  what  clouds  are  these  that  mar  the  vision 
glorious?  The  people  fail  to  recognize  their  own 
King.  Jehovah's  Servant  is  despised  and  rejected 
by  His  own  generation.  He  is  humble  in  appear- 
ance, and  without  the  outward  marks  of  royalty. 
His  work  does  not  appear  to  them  to  be  of  the  kind 
that  would  advance  their  national  interests,  or  pro- 
mote their  material  well-being.  His  report  is  dis- 
believed, His  claim  rejected,  and  Himself  judged 
and  condemned,  and  cut  off  from  the  land  of  the 
living. 

"Who  has  believed  our  report,  and  upon  whom  has 
the  arm  of  Jehovah  been  revealed?  He  has  grown  up 
like  a  tendril  before  him,  and  as  a  root  from  a  desert 
land.  There  is  neither  form  nor  comeliness  in  him; 
and  on  seeing  him,  there  is  no  appearance  that  we 
should  desire.    Despised  and  rejected  of  men.     . 

He  was  despised,  and  we  regarded  him  not 

He  was  vexed,  yet  when  afflicted,  he  opened  not  his 
mouth ;  as  a  lamb  led  to  slaughter,  and  as  a  sheep  dumb 
before  its  shearers,  so  he  opened  not  his  mouth.  By 
violence  and  judgment  was  he  taken  away;  and  who 
could  convince  his  generation  that  he  was  cut  off  from 


The  Prophecies  Concerning  the  Messiah   77 

the  land  of  the  living  for  the  transgression  of  my  peo- 
ple"   (53:1-3,7-8). 

But  His  very  sufferings  and  death  were  intended 
for  our  peace  and  healing. 

"But  he  has  borne  our  sickness,  and  endured  our 
pains;  while  we  regarded  him  stricken,  smitten  of 
God  and  afflicted.  He  was  wounded  for  our  trans- 
gressions, broken  for  our  iniquities;  the  correction  of 
our  peace  was  upon  him,  and  with  his  bruising  have 
we  been  healed.  All  we,  like  sheep,  have  gone  astray ; 
we  have  turned  each  one  his  own  way,  and  Jehovah 
has  made  to  meet  on  Mm  the  iniquity  of  us  all. 
Ey  his  knowledge  shall  my  righteous  servant  justify 

many,   and  shall  bear  their  iniquities 

And  he  bore  the  sin  of  many  and  is  interceding  for 
the  transgressors'*   (53:4-6,  11,  12). 

The  people's  sad  mistake,  however,  will  not  affect 
the  King's  glory.  Though  despised  and  rejected  by 
them,  He  is  to  receive  the  homage  of  kings  and  their 
people,  and  is  to  be  exalted,  and  extolled  and  be  very 
high. 

"Thus  says  Jehovah,  the  Redeemer  of  Israel,  his 
Holy  One,  to  the  despised  of  men,  to  the  abhorred  by 

the  nation Kings  will  see  and  arise, 

princes,  and  they  shall  worship"  (49:7).  "Behold 
my  servant  shall  prosper,  he  will  be  exalted,  and  ex- 
tolled, and  be  very  high"  (52  :  13). 

God's  purposes  will  be  accomplished,  and  His 
Kingdom  promoted  in  the  world.  Though  the  people 
rejected  their  King  Messiah,  and  kept  away  from 
doing  their  appointed  work,  "escaped  ones"  from  them 
will  carry  the  Divine  message  to  the  nations,  to  the 


78  The  Jewish  Question 

distant  isles,  to  declare  His  glory  among  the  Gentiles, 
of  whom  also  He  will  raise  up  priests  and  Levites. 
"When  the  time  has  come  to  gather  all  the  nations 
and  tongues,  that  they  come  and  see  my  glory, — I 
shall  set  up  a  sign  among  them,  and  will  send  es- 
caped ones  from  them  to  the  nations  ....  to 
the  distant  isles,  that  have  not  heard  my  fame,  nor 
have  seen  my  glory;  and  they  shall  declare  my  glory 

among  the  nations And  of  them  also 

will  I  take  for  priests  and  Levites,  says  Jehovah" 
(66  :18,  19,  21). 

But  the  people's  disobedience,  blindness,  and  con- 
sequent rejection,  are  not  to  last  forever.  The 
prophecies  of  their  future  repentance,  restoration, 
and  glory,  which  take  up  so  large  a  portion  of  the 
other  Prophets,  are  equally  clear  in  Isaiah. 

The  day  will  come  when  "those  that  are  deaf  shall 
hear  the  words  of  the  book  and  the  eyes  of  the  blind 
shall  see  out  of  the  darkness  and  gloom"  (29: 18). 

"Jacob  will  no  longer  be  ashamed,  nor  shall  Ms 
face  grow  pale.  Tor  he  will  see  his  children,  my 
handwork,  among  him,  sanctifying  my  name,  sancti- 
fying the  Holy  One  of  Jacob,  and  fearing  the  God  of 
Israel.  The  erring  spirits  will  come  to  understand- 
ing, and  the  rebellious  ones  will  learn  their  lesson" 
(29:22-24). 

"And  it  shall  be  in  that  day,  that  the  Lord  will 
set  out  his  hand,  a  second  time,  to  recover  the  re- 
mainder   of   his   people And   he    will 

raise  up  a  standard  to  the  nations,  and  will  assemble 
the  outcasts  of  Israel  and  gather  up  the  dispersion  of 
Judah  from  the  four  corners  of  the  earth"  (11  :  11, 
12). 


The  Prophecies  Concerning  the  Messiah   79 

'Tear  not,  for  I  am  with  thee;  I  shall  bring  thy 
seed  from  the  east,  and  from  the  west  will  I  gather 
thee.  I  will  say  to  the  north,  give  up;  and  to  the 
south,  hold  not  back.  Bring  my  sons  from  afar  and 
my  daughters  from  the  end  of  the  earth"  (43  :5-6). 

''Israel  shall  be  saved  in  Jehovah,  an  everlasting 
salvation;  you  shall  not  be  ashamed  nor  reproached 
for  evermore"  (45  :  17). 

"In  the  days  to  come,  Jacob  shall  take  root;  Israel 
shall  blossom  and  bud;  and  they  shall  fill  the  face  of 
the  world  with  fruit"  (27  :6). 

While  blossoming  and  budding  in  all  lands,  and 
filling  the  earth  with  their  fruit  of  justice  and  right- 
eousness, their  center  will  be  the  Holy  Land  of  Israel, 
which  shall  be  rejuvenated,  and  to  which  they  shall 
return  as  the  redeemed  of  Jehovah. 

"The  wilderness  and  desert  will  be  glad,  and  the 
arid  land  shall  rejoice,  and  blossom  as  the  rose. 
....  The  glory  of  Lebanon  shall  be  given  to 
it,  the  splendor  of  Carmel  and  Sharon"  (35  : 1,  2). 

"And  redeemed  of  Jehovah  they  shall  return,  and 
come  to  Zion  with  song;  everlasting  joy  upon  their 
heads;  they  shall  obtain  gladness  and  joy,  and  sorrow 
and  sighing  shall  flee  away"  (35: 10). 

Messianic  Prophecy  in  Jeremiah. 

A  King  of  David's  line  bearing  the  Divine  name. 

"Behold  the  days  come,  says  Jehovah,  that  I  shall 
raise  up  to  David  a  righteous  branch,  and  he  shall 
reign  as  king  and  prosper;  and  shall  execute  justice 
and  righteousness  in  the  land.  In  his  days  Judah 
shall  be  saved,  and  Israel  shall  dwell  safely.     And 


80  The  Jewish  Question 

this   is   the    name    with   which   he    shall    be    called, 

Jehovah  our  righteousness"  (23:  5-6). 

A  new  covenant,  different  from  the  old  one,  which 
they  have  broken,  will  be  made  with  the  people. 
Under  the  New  Covenant  there  will  be  a  provision 
for  forgiveness  of  sin. 

"Behold  the  days  come,  says  Jehovah,  that  I  shall 
make  a  new  covenant  with  the  house  of  Israel  and 
with  the  house  of  Judah;  not  like  the  covenant  which 
I  made  with  their  fathers  .  .  .  which  . 
they  have  broken But  this  is  the  cov- 
enant which  I  shall  make  with  the  house  of  Israel 
after  those  days,  says  Jehovah.  I  have  put  my  law 
among  them,  and  in  their  heart  will  I  write  it,  and 
I  will  be  their  God,  and  they  shall  be  my  people 
.  .  .  .  for  they  shall  all  know  me,  from  their 
smallest  to  their  greatest,  says  Jehovah;  for  I  will 
forgive  their  iniquity,  and  their  sin  will  I  remember 
no  more"    (31:31-34). 

The  old  ceremonial  law,  as  represented  by  the  ark 
of  the  covenant,  shall  be  abolished;  but  Jerusalem 
shall  become  the  world's  spiritual  center. 

"In  those  days,  says  Jehovah,  they  shall  say  no 
more  The  ark  of  Jehovah's  covenant;  and  it  shall 
not  come  to  mind,  and  they  shall  not  remember  it, 
nor  visit  it;  neither  shall  it  be  performed.  At  that 
time  they  shall  call  Jerusalem  the  throne  of  Jehovah, 
and  all  the  nations  shall  be  gathered  to  it,  to  Jehovah's 
name,  to  Jerusalem"   (3: 16-17). 

The  Shepherd  King  of  Ezekiel, 

"And  I  will  set  up  one  shepherd  over  them,  and 
he  shall  feed  them,  even  my  servant  David;  he  will 


The  Prophecies  Concerning  the  Messiah  81 

feed   them   and  he   will   be   their  shepherd.     And  I 
Jehovah   will   be   their   God,   and  my   servant  David 
the   Prince   among   them.     I   Jehovah   have   spoken" 
(34:23-24).     (See  John  10:  11-14;  Heb.  13:20:  1  Pet 
5:4;  Rev.  7:17.) 

Messianic  Prophecy  in  the  so-called  Minor 

Prophets. 

In  the  little  village  of  Bethlehem  will  be  born 
Israel's  Ruler,  whose  origin  is  from  everlasting  (in- 
dicating pre-mundane  existence)  and  whose  reign  of 
peace  will  extend  to  the  ends  of  the  earth. 

"And  thou,  Bethlehem  Ephratah,  which  art  little 
among  the  thousands  of  Judah,  out  of  thee  shall  he 
come  forth  to  me  to  be  ruler  in  Israel ;  and  his  origin 
is  of  old,  from  everlasting.  ...  And  he  shall 
arise  and  feed  (his  flock)  in  the  might  of  Jehovah, 
in  the  majesty  of  the  name  of  Jehovah  his  God.  And 
they  shall  be  settled  down;  for  presently  he  will  in- 
crease unto  the  ends  of  the  earth.  And  this  shall  be 
for  peace"   (Micah  5 :  2,  4,  5) . 

He  shall  come  while  the  second   Temple  is  yet 

standing. 

"For  thus  says  Jehovah  of  hosts  ....  And  I 
will  shake  the  heavens,  and  the  earth,  and  the  sea, 
and  the  dry  land;  and  I  will  shake  all  nations,  and 
the  desired4  of  all  the  nations  shall  come;  and  I  will 

fill  this  house  with  glory The  glory  of 

this  latter  house  shall  be  greater  than  that  of  the 

*  Applied  Messianically  by  the  ancient  and  also  the  later 

?naw«mnalKC1?m™enlators-  R-  Akiba  applied  this-  prophecy 
to  Bar  Cochba  (Sanhed.  97b).  "Said  R.  Azariah,  He  speaks 
ot  the  coming  salvation,  according  to  Haggai  2:  6-7"  (Debar, 
xtao.  i:  sty). 


82  The  Jewish  Question 

former,  says  Jehovah  of  hosts;  and  in  this  place  will 
I  give  peace"   (Haggai  2:  6-7,  9). 

"Behold,  I  send  my  messenger,  and  he  shall  pre- 
pare the  way  before  me;  and  suddenly  will  come  to 
his  temple  the  Lord  whom  you  seek,  and  the  Angel 
of  the  covenant,  whom  you  desire,  behold  he  has 
come,  says  Jehovah  of  hosts"    (Mai.  3:1). 

"Sing  and  rejoice,  0  daughter  of  Zion,  for,  lo,  I 
come,  and  will  dwell  in  the  midst  of  thee,  says  Jehovah. 
And  many  nations  shall  attach  themselves  to  Jehovah 
in  that  day,  and  shall  be  my  people;  and  I  will  dwell 
in  the  midst  of  thee,  and  thou  shalt  know  that  Jehovah 
of  hosts  has  sent  me  to  thee"  (Zechar.  2:  10-11). 5 

The  Coming  One  in  His  Double  Capacity  as  King 
and  Priest. 

"Thus  said  Jehovah  of  hosts,  saying,  Behold  the 
man  whose  name  is  Branch  (sprout),  and  he  shall 
grow  up  from  his  own  place  (from  himself).  .  .  . 
And  he  shall  bear  splendor,  and  shall  sit  and  rule 
upon  his  throne,  and  he  shall  be  priest  upon  his 
throne"   (Zechar.  6: 12-13). 

He  shall  come  in  peaceful  humility,  but  reign  in 
glory  as  the  universal  King  of  peace. 

"Rejoice  greatly,  0  daughter  of  Zion;  shout  0 
daughter  of  Jerusalem;  behold,  thy  King  is  coming 
unto  thee;  he,  the  righteous  and  saving  one;  he  is 
lowly,  and  rides  upon  an  ass,  and  upon  a  colt  the 
foal  of  an  ass.  And  I  will  cut  off  the  chariot  from 
Ephraim,  and  the  (war)  horse  from  Jerusalem,  and 
the  battle  bow  shall  be  cut  off.     And  he  shall  speak 


5  In  this  remarkable  text,  Jehovah  announces  His  com- 
ing to  dwell  in  the  midst  of  the  people,  and  speaks  of 
Himself  as  being  sent  by  Jehovah;  Jehovah  being  sent  by 
Jehovah. 


The     Prophecies  Concerning  the  Messiah   83 

peace  to  the  nations,  and  his  dominion  shall  be  from 
sea  to  sea,  and  from  river  to  the  end  of  the  earth" 
(Zechar.  9:9,  10). 

The  Kingdom  of  God  to  become  universal. 

"And  Jehovah  shall  be  King  over  all  the  earth; 
in  that  day  shall  Jehovah  be  one  and  his  name  one" 
(Zech.  14:9). 

"For  I  will  then  turn  to  the  nations  a  pure  speech, 
that  they  may  all  call  the  name  of  Jehovah,  to  serve 
him  with  one  shoulder"    (Zephan.  3:9). 

"For  from  the  rising  of  the  sun  even  unto  the 
setting  of  it,  my  name  shall  be  great  among  the 
nations;  and  in  every  place  incense  shall  be  brought 
to  my  name,  and  a  pure  offering;  for  my  name  shall 
be  great  among  the  nations,  said  Jehovah  of  hosts" 
(Malachi  1:11). 

Some  Messianic  Psalms. 

The  Divine  King  and  His  universal  Kingdom. 

"And  I  have  anointed  my  king  on  Zion  my  holy 
hill.  I  will  tell  of  the  decree.  Jehovah  said  unto  me, 
thou  art  my  son;  this  day  have  I  begotten  thee.  Ask 
of  me,  and  I  will  give  nations  for  thy  heritage,  the 
uttermost  parts  of  the  earth  for  thy  possession"  (Ps. 
2:6-8). 

"Thy  throne,  0  God,  is  forever  and  ever;  a  sceptre 
of  equity  is  the  sceptre  of  thy  kingdom.  Thou  hast 
loved  righteousness  and  hated  wickedness,  therefore 
has  God,  thy  God,  anointed  thee  with  the  oil  of  glad- 
ness above  thy  fellows"  (Ps.  45:  6-7). 

"Give  the  king  thy  justice,  0  God,  and  thy  right- 
eousness to  the  kingly  son.  He  will  judge  thy  people 
with  righteousness,  and  thy  poor  with  justice.  .  .  . 
He  will  do  justice  to  the  poor  of  the  people;  he  will 


84  The  Jewish  Question 

save  the  children  of  the  needy,  and  will  crush  the  op- 
pressor. They  shall  fear  thee  while  the  sun  endures, 
and  before  the  moon  throughout  all  generations. 
.  .  .  .  The  righteous  shall  nourish  in  his  days, 
and  (there  shall  be)  an  abundance  of  peace  until  the 
moon  be  no  more.  And  he  shall  mile  from  sea  to  sea, 
and  from  the  river  to  the  ends  of  the  earth.  .  .  . 
His  name  shall  endure  forever.  His  name  shall  con- 
tinue as  long  as  the  sun.  And  they  shall  be  blessed  in 
him;  all  nations  will  call  him  blessed"  (Ps.  72:1-2, 
4-5,  7-8,  17). 

"Jehovah  said  to  my  Lord,  Sit  thou  at  my  right 
hand,  until  I  make  thy  enemies  thy  footstool.  .  .  . 
Jehovah  has  sworn  and  will  not  repent,  Thou  art  a 
priest  forever,  after  the  order  of  Melchizedek"  (Ps. 
110:1,  4). 

"All  the  ends  of  the  earth  shall  remember  and  turn 
to  Jehovah;  and  all  the  families  of  the  nations  shall 
worship  before  thee.  For  the  kingdom  is  Jehovah's, 
and  he  rules  among  the  nations"  (Ps.  22:  27-28). 

"All  nations,  whom  thou  hast  made,  shall  come  and 
worship  before  thee,  0  Lord,  and  shall  glorify  thy 
name"  (Ps.  86:9). 

"Jehovah  has  made  known  his  salvation;  he  has 
revealed  his  righteousness  to  the  eyes  of  the  nations. 
He  has  remembered  his  mercy  and  faithfulness  to  the 
house  of  Israel.  All  the  ends  of  the  earth  have  seen 
the  salvation  of  our  God"   (Ps.  98 :  2-3) . 

The  King  and  Kingdom  in  Daniel. 

"And  in  the  days  of  those  kings  shall  the  God  of 
heaven  set  up  a  kingdom  which  shall  never  be  de- 
stroyed, nor  shall  its  reign  be  left  to  another  people. 


The  Prophecies  Concerning  Israel       85 

It  shall  break  to  pieces  and  consume  all  those  king- 
doms, but  itself  shall  stand  forever"  (Dan.  2:44). 
"I  saw  in  the  night  visions,  and  behold,  there  came 
with  the  clouds  of  heaven  one  like  a  son  of  man,  and 
he  approached  unto  the  Ancient  of  days,  and  was 
brought  near  before  him.  And  to  him  was  given 
dominion  and  glory  and  the  kingdom;  and  all  peoples, 
nations  and  languages  shall  serve  him.  His  dominion 
is  an  everlasting  dominion  which  shall  not  pass  away, 
and  his  kingdom  that  which  shall  not  be  destroyed" 
(Dan.  7:13-14). 

The  Prophecies  Concerning  the  Fate  and 
Destiny  of  Israel. 

"What  would  take  place  if  they  accepted  the  coming 
King   and   joined   in   the   work   of   promoting   His 

Kingdom. 

"And  many  peoples  and  mighty  nations  shall  come 
to  seek  Jehovah  of  hosts  in  Jerusalem,  and  to  entreat 
the  face  of  Jehovah.  Thus  said  Jehovah  of  hosts,  in 
those  days  (it  shall  be)  that  ten  men  of  every  tongue 
of  the  nations  will  take  hold,  they  will  take  hold  at 
the  skirt  of  a  Jew,  saying,  We  shall  go  with  you,  for 
we  heard  that  God  is  with  you"   (Zechar.  8:22-23). 

But  such  glory  could  be  theirs  only  on  condition 
of  their  repentance  and  unqualified  acceptance  of  the 
Kingdom  of  God. 

"If  thou  wilt  return,  0,  Israel,  says  Jehovah,  if  thou 
wilt  return  to  me  ....  in  truth,  in  justice, 
and  in  righteousness,  then  the  nations  shall  be  blessed 
in  him,  and  in  him  shall  they  glory"    (Jerem.  4: 1,  2). 

"Return,  0  Israel,  unto  Jehovah  thy  God,  for  thou 
hast  stumbled  in  thy  iniquity Then  shall 


86  The  Jewish  Question 

I  be  to  Israel  as  the  dew;  he  will  blossom  as  the  lily, 
and  cast  forth  his  roots  as  Lebanon"  (Hos.  14: 1,  5). 
"Thus  says  Jehovah  of  hosts,  Return  to  me,  says 
Jehovah  of  hosts,  and  I  shall  return  to  you,  says 
Jehovah  of  hosts"  (Zechar.  1:3). 

But  what  is  to  happen  in  case  of  their  disobedience 
and  rebellion  ? 

"I  shall  go  away,  and  return  to  my  own  place, 
until  they  acknowledge  their  offence  (confess  their 
guilt)  and  seek  my  face.  In  their  affliction  they  shall 
diligently  seel:  me"  (Hos.  5:  15). 

They  shall  lose  their  land  and  independence,  and 
meet  with  affliction  in  strange  lands. 

"Therefore  because  of  you,  Zion  will  be  plowed 
up  as  a  field,  and  Jerusalem  will  become  heaps,  and 
the  mount  of  the  house  as  the  high  places  of  the 
forest"   (Micah3:12). 

"And  it  shall  be,  when  you  will  say,  Wherefore  has 
Jehovah  our  God  done  all  these  things  to  us?  Then 
shalt  thou  say  to  them,  Just  as  you  have  forsaken  me, 
and  served  strange  gods  in  your  land,  so  will  you  serve 
strangers  in  lands  that  are  not  yours"  (Jerem.  5: 19). 

But  the  punishment  of  the  people  of  Israel  does 
not  mean  their  utter  rejection. 

"Even  in  those  days,  says  Jehovah,  I  shall  not  utterly 
destroy  you"   ( Jer.  5 :  18). 

In  spite  of  their  sin,  Israel  is  still  peculiarly 
owned  by  Jehovah,  who  condemns  all  their  oppressors. 

"Israel  is  holy0  to  Jehovah,  the  first  fruit  of  his 
harvest.  All  that  devour  him  shall  be  held  guilty; 
evil  shall  come  upon  them,  says  Jehovah"  (Jerem.  2:3). 

« Israel  "is"  holy,  not  "was,"  as  Luther  and  all  the  modern 
translations  which  followed  him  have  it. 


The  Prophecies  Concerning  Israel        87 

Israel's  nationality  is  declared  to  be  as  perpetual 
as  the  laws  of  nature ;  their  rejection  is  therefore  im- 
possible, and  any  attempts  of  their  own  to  lose  their 
identity  must  fail. 

"Thus  says  Jehovah,  who  gives  the  sun  for  a  light 
by  day,  and  the  ordinances  of  the  moon  and  of  the 
stars  for  a  light  by  night If  these  ordi- 
nances depart  from  me,  says  Jehovah,  then  the  seed 
of  Israel  also  shall  cease  from  being  a  nation  before 
me  forever"    (Jerem.  31:35-36). 

"Thus  says  Jehovah,  If  heaven  above  can  be  meas- 
ured, and  the  foundations  of  the  earth  can  be  searched 
out  beneath,  then  will  I  also  cast  off  all  the  seed  oi 
Israel,  for  all  that  they  have  done,  says  Jehovah" 
(Jerem.  31:37). 

"And  that  which  comes  in  your  mind  shall  never 
come  to  pass ;  what  you  say,  We  shall  be  as  the  nations, 

as  the  families  of  the  lands As  I  live,  says 

the  Lord  Jehovah,  if  not  with  a  mighty  hand,  and 
with  an  outstretched  arm,  and  with  wrath  poured  out 
will  I  reign  over  you"   (Ezek.  20 :  32-33) . 

After  staying  for  a  long  time  without  a  govern- 
ment of  their  own,  and  without  a  national  ritual, 
whether  that  of  the  temple  of  Jehovah,  or  that  of  the 
pillars  of  idolatry,  they  will  at  last  return  and  seek 
Jehovah  and  His  Messiah. 

"For  the  children  of  Israel  shall  abide  many  days 
without  king  and  without  prince;  without  sacrifice 
and   without   pillar,    without    Ephod    or    Teraphim;7 


7  This  passage  which  is  Messianic  according  to  practi- 
cally all  the  ancient  Jewish  authorities,  is-  applied  by  the 
commentators  to  the  present  captivity,  in  which  there  is 
neither  temple  worship  nor  idolatrous  practices.  The  words 
"sacrifice,"  "pillar,"  etc.,  are  explained  as  referring  to  the 


88  The  Jewish  Question 

afterward  shall  the  children  of  Israel  return,  and  seek 
Jehovah  their  God,  and  David  their  king,  and  shall 
come  with  fear  to  Jehovah  and  his  goodness  in  the 
latter  days"    (Hos.  3:4-5). 

Israel  will  be  turning  his  face  Zionward,  trying  to 
find  the  way  thither;  but  it  must  be  as  a  penitent 
people  seeking  God  with  tears  of  contrition. 

"In  those  days  and  in  that  time,  says  Jehovah,  will 
the  children  of  Israel  come,  together  with  the  chil- 
dren of  Judah;  they  shall  walk  weeping  and  seeking 
Jehovah  their  God.  They  shall  be  asking  the  way 
to  Zion,  with  their  faces  turned  thither.  Come,  let 
us  join  Jehovah,  an  everlasting  covenant  that  shall 
not  be  forgotten"   ( Jerem.  50 :  4-5) . 

The  captivity  of  Israel  will  now  come  to  an  end; 
they  will  be  rehabilitated  in  their  own  land,  a  happy, 
united  nation  in  a  prosperous  country,  under  the 
rule  of  the  King  Messiah. 

"Thus  says  Jehovah,  Behold,  I  will  restore  the  cap- 
tivity of  the  tents  of  Jacob,  and  will  have  compassion 

on  his  dwelling  places And  his  children 

shall  be  as  heretofore,  and  his  community  shall  be 

firmly  established  before  me And  you 

shall  be  my  people  and  I  will  be  your  God"  (Jerem.  30 : 
18,20,22). 

"I  will  yet  build  thee  again,  and  thou  shalt  be  built, 
0  virgin  of  Israel  ....  Thou  shalt  yet  again 
plant  vineyards  upon  the  hills  of  Samaria 


types  of  national  worship  which  existed  in  the  two  divisions 
of  ancient  Palestine.  The  temple  "sacrifice"  of  Jerusalem 
and  the  idolatrous  "pillar"  of  Samaria;  the  "Ephod."  the 
typical  priestly  garment  of  the  temple,  and  the  "Teraphim." 
the  oracular  images  worshipped  in  the  Northern  Kingdom. 
The  people  would  stay  without  either  one  or  the  other. 


The  Prophecies  Concerning  Israel       89 

For  there  shall  be  a  day  when  the  watchmen  upon 
mount  Ephraim  shall  call,  Arise,  let  us  go  to  Zion, 
to  Jehovah  our  God"    (Jer.  31 :  4-6). 

"Hear  the  word  of  Jehovah,  0  ye  nations,  and  de- 
clare it  in  the  isles  afar  off,  and  say,  he  that  scattered 
Israel  will  gather  him,  and  keep  him  as  a  shepherd 
does  his  flock.  For  Jehovah  has  ransomed  Jacob,  and 
redeemed  him  from  the  hand  that  was  stronger  than 
he.  And  they  shall  come  and  sing  on  the  height  of 
Zion,  and  they  shall  flow  to  the  goodness  of  Jehovah 
.  .  .  .  and  their  soul  shall  be  as  a  watered  garden, 
and  they  shall  not  sorrow  any  more  at  all"  (Jerem. 
31:10-12). 

"Fear  not,  0  Jacob  my  servant,  nor  be  dismayed, 
0  Israel!  for  lo,  I  will  save  thee  from  afar,  and  thy 
seed  from  the  land  of  their  captivity;  and  Jacob  shall 
return,  and  be  quiet  and  at  ease,  and  none  shall  make 
him  afraid"   (Jerem.  46 :  27) . 

"Thus  says  the  Lord  Jehovah,  I  will  gather  you 
from  the  peoples,  and  assemble  you  from  the  lands,  in 
which  you  have  been  scattered,  and  shall  give  you 

the  land  of  Israel And  I  will  give  them 

one  heart,  and  will  put  a  new  spirit  within  them,  and 
shall  take  away  the  stony  heart  from  their  flesh,  and 
will  give  them  a  heart  of  flesh"  (Ezek.  11 :  17,  19). 

"And  I  shall  take  you  from  among  the  nations  and 
gather  you  from  all  the  lands,  and  bring  you  into 
your  own  land.  And  I  will  sprinkle  clean  water  upon 
you,  and  you  shall  be  cleansed"  (Ezek.  36:  24-25). 

"Behold,  I  will  take  the  children  of  Israel  from 
among  the  nations  whither  they  have  gone,  and  will 
gather  them  from  every  side   and  bring  them  into 

their  own  land And  will  cleanse  them, 

and  they  shall  be  my  people  and  I  will  be  their  God, 


90  The  Jewish  Question 

and  my  servant  David  king  over  them,  and  one 
shepherd  he  shall  he  to  all  of  them  ....  And 
they  shall  dwell  in  the  land  .  .  .  forever,  and 
my  servant  David  shall  he  their  prince  forever" 
(Ezek.  37:21-25). 

"Behold,  I  will  save  my  people  from  the  land  of 
the  east  and  from  the  land  of  the  west,  and  will  bring 
them  in,  and  they  shall  dwell  in  Jerusalem;  and  they 
shall  be  my  people,  and  I  will  he  their  God,  in  truth 
and  in  righteousness"  (Zech.  8:  7-8). 

"And  I  will  pour  upon  the  house  of  David,  and  upon 
the  inhabitants  of  Jerusalem,  the  spirit  of  grace  and 
of  supplication;  and  they  shall  look  unto  me  whom 
they  have  pierced  (John  19 :  37;  Rev.  1 :  7)  ;8  and  shall 
mourn  for  him  as  one  mourns  for  his  only  son,  and 
shall  be  in  bitterness  for  him,  as  one  that  is  in  bitter- 
ness for  his  first-born"  (Zechar.  12: 10). 

Their  very  afflictions  of  the  present  are  made  a 
pledge  for  their  future  restoration  and  glory. 

"For  thus  says  Jehovah,  Just  as  I  have  brought  upon 
this  people  all  this  great  evil,  so  will  I  bring  upon 
them  all  the  good  which  I  have  promised  them"  (Jer. 
32:42).9 

"And  it  shall  be,  Just  as  you  have  been  a  curse 
among  the  nations,  0  house  of  Judah  and  house  of 
Israel,  so  will  I  save  you,  and  you  shall  be  a  blessing" 
(Zechar.  8: 13). 


8 It  is  also  Messianically  applied  in  the  Talmud:  "And 
they  shall  look  unto  me  whom  they  have  pierced,  etc.;  this 
is,  upon  Messiah  the  son  of  Joseph,  who  was  slain" 
(Sukkah  52a). 

»See  Note  H. 


IX. 

IN    THE   ERA   OF    FULFILLMENT. 

We  have  seen  how  with  one  accord  the  Hebrew 
Prophets  and  Psalmists,  whose  inspired  sayings  are 
treasured  up  in  that  sublime  collection  of  Hebrew 
Scriptures,  known  to  the  world  as  the   Old  Testa- 
ment, have  foretold  the  coming  of  the  King  just  and 
righteous  to  establish  in  the  world  the  Divine  King- 
dom of  justice  and  righteousness.  We  have  also  seen 
the  part  that  was  assigned  by  them  to  the  people  of 
Israel   in  the   promotion   of   the   Divine   Kingdom. 
We  are  now  prepared  to  compare  with  the  predic- 
tions of  the  Hebrew  Prophets  the  events  described 
by  another  group   of   Hebrew   seers — the   Apostles 
and  Evangelists — whose  no  less  inspired  writings  are 
gathered  in  the  collection  of  Greek  Scriptures,  known 
to  the  world  as  the  New  Testament. 

When  the  Jews  settled  again  in  Palestine,  after 
the  Babylonian  captivity,  the  Prophetic  era  was 
already  past.  Israel's  teachers  no  longer  spoke  m 
the  Divine  name^  as  direct  messengers  of  Jehovah. 
The  familiar  expression  of  the  Prophets,  "Thus  says 
Jehovah"  was  heard  no  more.  The  place  of  the 
Prophet  was  now  taken  by  the  Kabbi — student  and 
expounder  of  the  ancient  inspired  word  spoken  by 

the  Prophets. 

Although  in  their  own  land  again,  it  was  no  longer 
as  a  free  independent  nation  that  they  inhabited  the 

91 


92  The  Jewish  Question 

country  of  their  fathers.  As  vassals  of  the  Persian 
monarch  they  returned,  and  as  vassals  of  one  or  an- 
other of  the  succeeding  world  powers,  they  practi- 
ce lly  remained  all  through  their  second  possession  of 
Palestine,  until  finally  led  captive  again  by  the 
Poman  power. 

There  was  little  in  his  present  state  to  satisfy  the 
patriotic  ambition  and  yearning  of  the  Jew.  In  his 
eyes  even  the  rebuilt  temple  was  as  nothing  com- 
pared with  the  same  house  in  its  former  glory 
(Haggai  2:3).  Surrounded  on  all  sides  as  they 
were  by  the  seductive  influences  of  the  Greek,  and 
smarting  under  the  oppressive  hand  of  the  hated 
Poman,  the  Pabbis  saw  the  only  national  salvation 
of  their  people  in  strict  conformity  to  the  Mosaic 
Legislation,  which  would  enable  them  to  continue  un- 
checked their  national  existence.  The  undivided  at- 
tention of  the  Pabbis  was  now  devoted  to  the  study 
and  cultivation  of  the  legal  and  ceremonial  portion 
of  the  Bible,  expounding  and  enlarging  upon  it. 
They  thus  piled  up  laws  upon  laws,  and  precepts 
upon  precepts,  until  a  system  was  raised  which, 
although  it  had  the  word  of  God  as  its  foundation, 
was  as  foreign  to  the  spirit  of  the  Prophets  as  the 
Aramaic  jargon,  in  which  this  so-called  oral  law 
"flourished,  was  to  the  pure  Hebrew  of  Moses  and  the 
Prophets.1 

The  real  mission  of  Israel,  as  outlined  by  the 
Prophets, — the  cultivation  of  the  Divine  principles 
of  justice  and  righteousness,  in  order  to  become  in 
time  the  world's  teachers  of  Divine  morality — was 
entirely  lost  sight  of,  and  the  only  end  and  aim  of 


1  See  Note  I. 


In  the  Era  of  Fulfillment  93 

Israel's  existence,  according  to  the  Rabbis,  was  the 
study  and  strict  observance  of  the  Law. 

If  they  eagerly  awaited  the  coming  of  the 
promised  King  the  Messiah,  it  was  because  at  His 
coming  they  would  be  made  free  and  independent, 
and  be  able  to  pursue  unhampered  their  favorite 
study,  and  continue  unhindered  their  separate  ex- 
istence. If  they  ardently  wished  for  the  establish- 
ment of  the  Kingdom  of  Heaven,  it  was  because  to 
them  it  meant  the  expansion  in  the  world  of  their 
peculiar  system,  when  all  nations  would  be  forced  to 
conform  to  their  religious  customs,  and  be  led  to 
worship  God  according  to  their  peculiar  rites. 

It  thus  happened  that  when  in  the  fulness  of  time 
(Gal.  4:4;  Mark  1 :  15),  the  great  event  predicted  by 
the  Prophets  took  place,  the  nation  of  Israel  so  long 
preparing  for  it,  was  taken  entirely  unawares  (Luke 
19:42). 

The  great  powers  of  the  East,  the  centers  of  civil- 
ization in  the  ancient  world,  have  had  their  day,  and 
passed  out  of  existence.  The  Babylonian  and  his 
Persian  successor  were  no  longer  the  world's  masters. 
The  aged  head  of  the  East  was  now  bending  low  to 
the  young  and  masterful  West.  The  civilized  lands, 
centered  around  the  Mediterranean,  owned  Greece  as 
their  intellectual  mistress,  speaking  her  language, 
reading  her  literature,  and  imitating  her  customs, 
while  paying  allegiance  to  Rome  which,  headed  by 
the  first  great  emperor,  Augustus,  held  the  entire 
civilized  portion  of  the  globe  in  her  iron  grip. 

Humanity,  unified  under  the  intellectual  sway  of 
the  Greek,  and  consolidated  under  the  rule  of  the 
Roman,  was  now  ripe  to  receive  the  higher  principles 


94  The  Jewish  Question 

of  life   and   ready  to   have   the   Kingdom   of   God 
planted  in  its  midst.2 

The  Hebrew,  the  Greek,  and  the  Roman,  as  they 
daily  met  on  the  streets  of  the  Jndean  capital,  saw 
only  antagonists  in  one  another,  and  had  for  each 
other  nothing  but  contempt.  And  yet  each  of  these 
had  unconsciously  been  cultivating  his  share  of  the 
world's  culture,  the  union  of  which  was  to  form  the 
sum  total  of  civilization.  The  artistic  soul  of  the 
Greek  fashioned  the  shape  and  moulded  the  form  of 
things ;  the  orderly  mind  and  the  organizing  capacity 
of  the  Roman  held  them  together  and  placed  each 
in  its  proper  place ;  while  the  religious  genius  of  the 
Hebrew  was  intended  to  supply  the  inner  springs 
of  life's  action,  and  permeate  the  entire  order  of 
things  with  his  spirituality  and  idealism.  The 
proper  union  of  the  three  respective  cultures  in  an 
individual,  would  make  perfect  man;  in  society, 
would  make  perfect  civilization.  Neither  of  these 
by  itself  was  able  to  supply  humanity's  need;  nor 
sufficient  to  maintain  the  normal  character  of  its 
own  people.  Hellenism,  left  to  itself,  degenerated 
into  licentiousness ;  Rome,  untempered  by  the  others, 
fostered  tyranny  and  despotism;  and  the  Hebrew, 
isolated  and  alone,  declined  towards  Pharisaic 
formalism  or  Essene  asceticism.  And  yet,  Hebrew, 
Greek,  and  Roman  daily  met  on  the  streets  of 
Jerusalem,  interchanging  nothing  but  hatred,  offer- 
ing nothing  but  mutual  contempt. 

As  in  the  formation  of  a  chemical  compound,  the 
heat  of  fire  is  necessary  to  bring  together  the  various 
elements  into  one  article  of  utility,  even  so  the  fire 


8  See  Note  J. 


In  the  Era  of  Fulfillment  95 

of  the  Divine  Spirit  was  needed  to  regenerate  the 
human  race,  and  uniting  what  was  best  in  the 
Hebrew  and  the  Greek,  to  produce  a  new  type  of 
man,  the  heir  and  successor  of  both. 

When  Augustus  Csesar  sat  on  the  imperial  throne 
of  Rome  and  his  vassal,  the  Idumean  usurper  Herod, 
the  last  King  to  bear  undivided  rule  over  the  whole 
Judean  land,  occupied  David's  throne  in  Jerusalem, 
there  was  born  in  Bethlehem,  the  native  city  of 
Jesse  and  David,  the  Child  of  the  Eazarene  Maiden, 
King  David's  greater  Son  and  the  real  heir  to  his 
Kingdom,  who  by  Angel  voices  was  proclaimed  the 
Saviour  of  His  people  (Matt.  1:  21;  Luke  2:  ll).3 

Thirty  years  passed.  In  Rome  the  wise  and  liberal 
Augustus  was  succeeded  by  the  narrow-minded  and 
tyrannical  Tiberius.  Jerusalem,  although  rejoicing 
at  the  passing  away  of  the  cruel  Herod,  was  yet  un- 
able to  place  another  king  on  his  throne.  The 
scepter  had  been  removed  from  Judah,  and  Jerusalem 
was  no  longer  the  royal  city  of  a  Jewish  king. 
Judea,  reduced  to  a  mere  district  of  the  Roman 
province  of  Syria,  was  ruled  by  a  Roman  governor; 
and  he,  Pontius  Pilate,  one  of  the  most  insolent, 
cruel  and  malicious  of  the  many  oppressors  whom  the 
Jews  had  endured  in  their  long  and  eventful  history. 

What  anguish  must  have  filled  the  hearts  of  the 
loyal  sons  of  Judah,  at  the  realization  of  their  utter 
helplessness  against  this  insolent  representative  of 
hateful,  all-powerful  Rome !  How  they  must  have 
yearned  for  the  coming  of  that  promised  King  who 
was  to  save  them  from  their  enemies,  and  from  the 
hand  of  all  that  hated  them,  and  enable  them  fear- 


!See  Note  K. 


96  The  Jewish  Question 

lessly  to  worship  God  in  holiness  and  righteousness 
before  Him  all  their  days  (Luke  1:  71,  74-75). 

In  this  state  of  national  anxiety  and  restless 
yearning,  the  news  spread  over  the  Judean  hills  that 
an  Elijah-like  prophet  had  appeared  in  the  wilder- 
ness, in  the  region  of  the  Jordan,  proclaiming  the 
near  advent  of  the  Kingdom  of  Heaven  and  calling 
upon  the  people  to  repent  and  prepare  for  its 
reception. 

"In  the  fifteenth  year  of  the  reign  of  Tiberius 
Csesar,  Pontius  Pilate  being  governor  of  Judea  .... 
the  word  of  God  came  to  John  the  son  of  Zechariah. 
....  And  he  came  to  all  the  region  of  the  Jordan, 
calling  upon  the  people  to  turn  away  from  their 
ways  and  to  be  baptized  for  the  forgiveness  of  their 
sins"  (Luke  3:1-3). 

"And  John  had  his  raiment  of  camel's  hair  and  a 
leather  girdle  about  his  loins;  and  his  food  was 
locusts  and  wild  honey"  (Matt.  3  :  4.    Comp.  2  Kings 

1:8). 

"The  cry  that  the  Kingdom  of  Heaven  was  at 
hand,  and  the  call  to  prepare  for  its  coming,  must 
have  awrakened  echoes  throughout  the  land  that 
startled  even  the  most  careless  and  unbelieving." 

"And  there  came  out  to  him  Jerusalem,  and  all 
Judea,  and  the  whole  region  of  the  Jordan,  and  they 
were  baptized  by  him,  in  the  river  Jordan,  confess- 
ing their  sins"  (Matt.  3:  5-6). 

"Then  while  the  people  were  all  in  expectation, 
and  were  all  debating  with  themselves  whether  John 
was  not  the  Messiah,  John  answered  and  said  to 
them:  I  indeed  baptize  you  with  water;  but  there 
comes  one  who  is  mightier  than  I,  the  latchet  of 


In  the  Era  of  Fulfillment  97 

whose  shoes,  I  am  not  worthy  to  unloose,  and  he  shall 
baptize  you  with  the  Holy  Spirit  and  with  fire" 
(Luke  3:15-16). 

Among  the  Jewish  multitudes  which  flocked  to 
John,  confessing  their  sin  and  being  baptized  by  him 
in  the  waters  of  the  Jordan,  was  He  whose  birth, 
thirty  years  before,  had  been  heralded  by  Angels  and 
godly  men,  as  the  coming  of  Israel's  Redeemer.  All 
this  time  He  had  been  preparing  for  a  career  which 
was  to  last  but  three  short  years,  but  which  has  since 
transformed  the  whole  civilized  world,  and  is  still, 
slowly  but  surely,  transforming  the  human  race, 
until  all  mankind  will  become  the  redeemed  of 
Jehovah. 

"Then  comes  Jesus  from  Galilee  to  the  Jordan,  to 
John,  to  be  baptized  by  him.  But  John  would  have 
hindered  him,  saying,  I  have  need  to  be  baptized  by 
thee,  and  comest  thou  to  me  ?  But  Jesus  answering 
said  to  him,  Suffer  it  now,  for  thus  it  becomes  us  to 
fulfill  all  righteousness"  (Matt.  3:13-15). 

The  smoldering  embers  of  ancient  Hebrew 
prophecy  which  for  centuries  lay  dormant  in  death- 
like stillness,  burst  forth,  for  a  moment,  in  a  mighty 
blaze  in  the  son  of  Zechariah,  who  formed  the  con- 
necting link  between  the  Prophets  of  the  Old  Dis- 
pensation and  their  successors  of  the  New — the 
Evangelists  or  the  proclaimers  of  the  Good  News. 
Elijah-like  in  form  and  aspect,  with  the  fiery  tongue 
of  an  Isaiah,  and  pleading  like  a  Jeremiah,  he  called 
upon  the  people  to  prepare  for  the  coming  of  the 
King  and  the  ushering  in  of  His  Kingdom. 

But  the  King  Himself  has  already  appeared.  To- 
gether with  the  rest  of  the  people  He  is  baptized  in 
the  Jordan  (Luke  3 :  21),  and  is  ready  to  assume  the 


98  The  Jewish  Question 

administration  of  His  Kingdom.  The  messenger's 
(Matt.  11:10)  work  accomplished,  the  career  of 
the  Forerunner  sf  the  Messiah  is  cut  short.  The 
fate  of  the  former  prophets  of  righteousness  is  shared 
also  by  John.  The  prison  gates  of  the  petty  prince 
of  that  territory  soon  close  upon  him,  and  the  axe 
of  the  wicked  Tetr arch's  executioner  forever  stilled 
the  fiery  tongue  of  the  great  Prophet  (Luke  3  :  19-20 ; 
Matt.  14:  3-12  ;  Mark  6 :  17-29). 

" After  John  had  been  imprisoned  Jesus  comes 
(back)  to  Galilee,  proclaiming  the  Good  News  of 
God  and  saying,  The  time  is  fulfilled,  and  the  King- 
dom of  God  is  at  hand.  Eepent  and  believe  the  Good 
News"  (Mark  1:14-15). 

"And  he  comes  to  Nazareth,  where  he  had  been 
brought  up ;  and  on  the  Sabbath  day  he  entered,  as 
was  his  custom,  into  the  synagogue,  and  stood  up  to 
read.  And  there  was  given  him  the  book  of  the 
Prophet  Isaiah,  and  he  opened  the  book,  and  found 
the  place  where  it  was  written, 

"  'The  Spirit  of  the  Lord  is  upon  me,  because  He 
has  anointed  me  to  bring  Good  News  to  the  poor ; 

"  'He  has  sent  me  to  proclaim  liberty  to  the 
captives, 

"  'And  recovering  of  sight  to  the  blind ; 

"  'To  set  free  those  that  are  oppressed ; 

"  'To  proclaim  the  acceptable  year  of  the  Lord' 
(Is.  61:1-2). 

"And  he  closed  the  book  ....  and  sat 
down;  and  the  eyes  of  all  in  the  synagogue  were 
fastened  on  him.  And  he  began  to  say  to  them, 
To-day  has  this  scripture  been  fulfilled  in  your  ears" 
(Luke  4: 16-21). 


In  the  Era  of  Fulfillment  99 

"And  leaving  Nazareth,  he  came  and  dwelt  in 
Capernaum  by  the  sea  (Matt.  4:13),  a  city  in 
Galilee;  and  he  was  teaching  the  people  on  the  Sab- 
bath day;  and  they  were  astonished  at  his  teaching, 
for  his  word  was  with  authority''  (Luke  4:  31-32). 

"And  Jesus  went  all  through  Galilee,  teaching  in 
the  synagogues,  proclaiming  the  Good  News  of  the 
Kingdom,  and  healing  all  kind  of  disease  and  all 
kind  of  sickness  among  the  people"  (Matt.  4:  23). 

"And  he  called  to  him  his  twelve  disciples,  and 
gave  them  authority  ....  to  heal  all  manner  of 
disease  and  all  manner  of  sickness"  (Matt.  10:  1). 

"These  twelve,  Jesus  sent  forth  and  charged  them 
saying,  Go  ....  to  the  lost  sheep  of  the  house 
of  Israel.  And  as  you  go,  proclaim,  saying,  The 
Kingdom  of  heaven  is  at  hand"  (Matt.  10:  5-7). 

"And  they  departed  and  went  through  the  towns, 
proclaiming  the  Good  News,  and  healing  every- 
where" (Luke  9:6). 

"And  the  multitudes  ....  followed  him;  and 
he  received  them,  and  spoke  to  them  of  the  Kingdom 
of  God  and  healed  those  that  had  need  of  healing" 
(Luke  9:11). 

"After  these  things,  the  Lord  appointed  seventy 
others  and  sent  them,  two  and  two  before  his  face, 

into  every  city  and  place And  he  said  to 

them  ....  into  whatsoever  city  you  enter,  and 
they  receive  you  ....  heal  the  sick  that  are 
therein,  and  say  to  them,  The  Kingdom  of  God  has 
come  near  you'  (Luke  10:  1-9). 

It  was  thus  that  the  Messianic  work  of  Jesus 
began. 

Before  He  was  yet  born,  the  Angel  Gabriel  had 


100  The  Jewish  Question 

announced  to  His  Maiden  mother,  "He  shall  be 
great,  and  shall  be  called  the  Son  of  the  Most  High, 
and  the  Lord  God  will  give  him  the  throne  of  his 
father  David,  and  he  shall  reign  over  the  house  of 
Jacob  forever,  and  to  his  Kingdom  there  shall  be  no 
end"  (Luke  1:32-33). 

How  unlike  the  expectations  of  His  contemporaries 
was  the  beginning  of  His  Kingship,  as  was  indeed 
the  whole  course  of  His  earthly  career.  What  a  diffi- 
cult lesson  for  the  people  of  His  day  and  generation 
to  learn,  that  His  Kingdom  was  not  one  of  physical 
force,  but  of  spiritual  power;  that  He  came  to 
establish  His  rule  over  the  hearts  of  men,  and  to 
found  the  Kingdom  within,  the  inner  kingdom 
(Luke  17 :  21)  ;  that  instead  of  occupying  an  earthly 
throne,  "the  son  of  man  came  not  to  be  served,  but 
to  serve"  (Matt.  20:28). 

Instead  of  wending  His  way  to  Jerusalem,  to  pro- 
claim aloud  His  Messiahship  from  the  pinnacle  of 
the  Temple;  to  throw  Himself  by  miraculous  power 
upon  the  Roman  legions,  and  sweeping  down  all  op- 
position to  His  authority,  to  obtain  the  crown  and 
throne  of  His  father  David,  but  lately  denied  by 
Herod;  instead  of  possessing  Himself  of  the  king- 
doms of  the  world  and  all  their  glory,  and  trans- 
ferring the  imperial  crown  from  the  wicked  head  of 
the  Roman  Caesar  to  the  just  head  of  the  Messiah; 
instead,  in  a  word,  of  becoming  the  Messiah  that 
His  generation  expected  and  Satan  tempted  to  be- 
come (Matt.  4:  1-11)  ;  He  turns  back  to  Galilee,  and 
there,  among  the  simple  folk,  tillers  of  the  soil  and 
fishermen,  He  inaugurates  His  Divine  reign,  pro- 
claiming the  Kingdom  of  heaven,  and  freely  spread- 
ing His  works  of  jnercy. 


In  the  Era  of  Fulfillment  101 

If  He  publicly  proclaims  Himself  as  the  long  ex- 
pected Redeemer  of  Israel,  as  the  Divinely  anointed 
Messiah,  it  is  done  in  the  little  village  synagogue  of 
His  home  town  of  Nazareth,  among  the  companions 
of  His  childhood,  youth,  and  early  manhood.  Away 
from  the  political  and  social  center  of  the  nation,  in 
the  toiling  towns  of  the  Lake  shore,  He  scatters  the 
first  seed  of  the  Kingdom;  and  from  among  the 
laboring  fishermen,  He  chooses  His  first  Disciples, 
whom  He  trains  for  the  work  of  being  "fishers  of 
men"  (Matt.  4:  19),  and  who  go  about  at  His  bid- 
ding, healing  the  sick  and  proclaiming  the  Kingdom 
of  Heaven. 


X. 


THE  KINGDOM   OF  HEAVEN. 

"Thy  Kingdom  come, 
Thy  will  be  done, 
On  earth  as  it  is  in  heaven"  (the  Church). 

"We  therefore  hope  in  Thee   .... 
To  establish  the  world 

Under  the  Kingdom  of  the  Almighty    .... 
That  all  may  accept 
The  yoke  of  thy  Kingdom"  (the  Synagogue). 

What  are  we  to  understand  bv  this  Kingdom  of 
Heaven,  or  Kingdom  of  God,  which  formed  the  sub- 
ject of  John's  great  message,  and  the  planting  of 
which  constituted  the  great  work  of  Jesus  Himself? 
Does  it  refer  only  to  a  condition  of  life  in  the  world 
to  come,  the  life  of  the  spirit  (Matt.  12:  32;  Mark 
10 :  30),  bearing  no  relation  to  the  life  here  on  earth ; 
or  is  it  something  applicable  to  the  life  of  the  present, 
to  the  earthly  existence  ? 

The  very  name  "Kingdom  of  Heaven,"  "King- 
dom of  God,"  tells  us  of  the  origin  of  this  Kingdom. 
It  is  heavenly,  and  Divine;  spiritual  and  eternal. 
There  is  then  nothing  unusual  in  finding  it  identified 
in  several  New  Testament  texts  with  the  life  of  the 
spirit,  or  the  hereafter. 

"Then  shall  the  righteous  shine  as  the  sun  in  the 
Kingdom  of  their  Father'  (Matt.  13:  43). 

"Blessed  is  he  that  shall  eat  bread  in  the  Kingdom 
of  God"  (Luke  14:15). 


The  Kingdom  of  Heaven  103 

"I  appoint  unto  you  a  Kingdom,  even  as  my 
Father  appointed  to  me,  that  you  may  eat  and  drink 
at  my  table  in  my  Kingdom"  (Luke  22 :  29-30). 

In  such  texts  the  term  "Kingdom"  can  only  have  a 
spiritual  meaning. 

But  Jesus  proclaimed  the  coming  of  this  King- 
dom on  earth,,  and  His  earthly  career  was  largely 
spent  in  the  work  of  introducing  it  into  the  lives 
of  men. 

"The    Kingdom   of   heaven   is    at  hand"    (Matt. 

4:17). 

"The  Kingdom  of  God  is  come  upon  you"  (Matt. 

12:28). 

"The  Kingdom  of  God  is  within  you  (or  among 
you)"  (Luke  17:21). 

"The  Kingdom  of  God  shall  be  taken  away  from 
you"  (Matt.  21:43). 

"Woe  unto  you  ....  because  you  shut  the 
Kingdom  of  heaven  against  men"  (Matt.  23: 13). 

In  these  and  similar  texts,  the  Kingdom  is  spoken 
of  as  having  its  existence  in  the  life  of  the  present.1 

In  His  model  prayer,  Jesus  teaches  us  to  pray, 

"Thy  Kingdom  come, 
Thy  will  be  done, 
On  earth,  as  it  is  in  heaven"  (Matt.  6: 10). 

The  coming  on  earth  of  God's  Kingdom,  then, 
means,  first  of  all,  the  doing  of  God's  will  by  the  in- 
habitants of  earth,  even  as  it  is  done  by  those  in 
heaven.  It  is  the  recognition  by  men  of  the  Father- 
hood and  Kingship  of  God,  and  their  rendering  im- 
plicit obedience  to  His  will, 

1  See  Note  L. 


104  The  Jewish  Question 

What  this  will  of  God  is,  we  have  already 
learned  from  our  study  of  the  Prophets. 

"I,  Jehovah,  exercise  mercy,  justice  and  righteous- 
ness in  the  earth;  for  these  things  do  I  desire,  says 
Jehovah"  (Jerem.  9:24). 

"He  showed  thee,  O  man,  what  is  good  and  what 
Jehovah  requires  of  thee:  but  to  do  justice,  and  to 
love  mercy'  (Micah.  6:8). 

According  to  Daniel's  vision,  the  anointing  of 
the  most  Holy,  and  the  coming  of  the  Messiah,  was 
for  the  purpose  of  finishing  transgression,  putting  an 
end  to  sin,  of  expiating  iniquity,  and  bringing  in 
everlasting  righteousness  (Dan.  9:  24). 

The  introduction  of  this  everlasting  righteous- 
ness into  the  hearts  of  men,  formed  the  chief  Mes- 
sianic work  of  Jesus. 

"The  Kingdom  of  Grod  and  His  righteousness" 
(Matt.  6:  33)  was  His  watchword.  The  seed  of  this 
Kingdom  He  scattered  broadcast  among  His  coun- 
trymen. He  planted  it  deep  in  the  hearts  of  His 
chosen  twelve.  In  His  parables,  sublime  in  their 
beautiful  simplicity,  He  described  and  illustrated  its 
character,  the  manner  of  its  coming  and  growth 
(Matt.  13:  3-52;  18:  1-4;  Mark  4:  2-32);  and  He  ex- 
emplified it  in  His  perfect  life. 

Righteousness,  in  the  elements  of  which  Israel 
had  been  trained  by  Moses  and  the  Prophets,  was 
now  simplified  and  perfected  by  Jesus,  and  made 
ready  to  pass  the  narrow  bounds  of  Judea  and  be- 
come the  common  property  of  the  human  race. 

"Seek  ye  first  the  Kingdom  of  God  and  His 
righteousness"  (Matt.  6:  33). 

"Except  your  righteousness  shall  exceed  the 
righteousness  of  the  scribes  and  Pharisees,  ye  shall 


The  Kingdom  of  Heaven  105 

in  no  wise  enter  the  Kingdom  of  Heaven"  (Matt. 
5:20). 

"Not  every  man  that  says  unto  me,  Lord,  Lord, 
shall  enter  into  the  Kingdom  of  heaven;  but  he  that 
does  the  will  of  my  Father  who  is  in  heaven"  (Matt. 
7:21). 

But  what  idea  did  the  message  of  the  coming 
of  the  Kingdom  convey  to  the  Jewish  multitudes 
that  flocked  to  hear  John  and  eagerly  pressed  around 
Jesus?  To  them  it  could  have  meant  nothing  else 
than  the  realization  of  the  glorious  Messianic  age  as 
pictured  in  Isaiah  and  the  other  prophecies  of  the 
"latter  days."  "The  Kingdom  of  heaven  is  at  hand," 
must  have  carried  to  their  minds,  first  of  all,  the  idea 
of  the  passing  away  of  the  wicked  and  oppressive 
power  of  Kome,  the  purging  of  the  Holy  Land  of  all 
wickedness  and  injustice,  and  the  immediate  estab- 
lishment upon  David's  throne  of  the  reign  of  endless 
peace  and  prosperity. 

The  Jewish  multitudes,  breathlessly  listening 
to  the  sublime  teaching  of  Jesus,  and  daily  witnesses 
of  His  wonderful  works  of  mercy,  could  entertain 
no  doubt  that  He  was  the  coming  One,  the  Messiah, 
foretold  by  the  Prophets.  For,  said  the  multitude, 
"When  the  Messiah  comes,  will  he  do  more  signs 
than  those  which  this  man  has  done?"  (John  7:  31). 
"No  man  ever  spoke  as  he  speaks"  (John  7:  46), 
was  the  verdict  of  the  very  officers  of  the  law,  sent 
to  apprehend  Him  as  an  agitator  and  disturber  of 
the  peace. 

But  His  works  of  teaching  and  healing,  extraor- 
dinary and  wonderful  though  they  were,  only  in- 
creased the  longing  of  the  multitudes  for  the  com- 


106  The  Jewish  Question 

ing  of  those  material  blessings,  the  anticipation  of 
which  continually  filled  their  minds.  Why  does  not 
the  Messiah  show  the  sign  from  heaven?  Why  does 
He  not  undergo  the  supreme  test  of  His  Messiah- 
ship,  the  miraculous  establishment  of  the  Kingdom? 
— was  the  impatient  question  often  on  their  lips. 

"And    the    Pharisees    and    Sadducees    came    and 

asked  him  to  show  them  a  sign  from 

heaven  (Matt.  16:  1).  And  he  sighed  deeply  in  his 
spirit,  and  said,  Why  does  this  generation  seek  a 
sign?  Verily  I  say  to  you,  there  shall  no  sign  be 
given  to  this  generation"  (Mark  8:  12). 

"And  being  asked  by  the  Pharisees,  when  the 
Kingdom  of  God  comes,  he  answered  them  and  said, 
the  Kingdom  of  God  comes  not  by  observation  (not  a 
visible  material  manifestation);  neither  shall  thev 
say,  Lo,  here,  or  there!  for  lo,  the  Kingdom  of  God 
is  within  you"  (Luke  17:  20-21). 

The  Jewish  multitudes  that  surrounded  Jesus 
on  His  final  entry  to  Jerusalem,  shouting,  "Hosanna, 
blessed  be  the  coining  Kingdom  of  our  father 
David!"  (Mark  11:9-10),  must  have  seen  in  that 
Messianic  entry  (Matt.  21:  4)  the  beginning  of  the 
realization  of  their  Messianic  hopes. 

When  their  expectations  did  not  materialize, 
and  the  One  they  nailed  as  Deliverer  was  standing, 
apparently  helpless,  before  the  hated  Roman  gov- 
ernor, the  same  multitude,  now  turned  into  a  mob, 
gave  vent  to  their  disappointed  rage,  clamoring, 
"Crucify  him,  crucify  him!"  (Mark  15:  13-14).  The 
Messiah  they  expected  would  not  allow  Himself 
to  suffer  this  humiliation,  and  so  cruelly  disap- 
point His  people! 


The  Kingdom  of  Heaven  107 

Only  the  most  bitter  disappointment,  and  a 
sense  of  outraged  feeling,  could  have  caused  such  a 
sudden  outburst  of  hatred  to  the  person  of  Jesus, 
which  was  not  abated  even  at  the  terrible  sight  of 
His  agony  on  the  cross,  and  which  all  the  ages  since 
have  not  alleviated.  "He  is  the  Messiah,  King  of 
Israel!  Let  him  now  come  down  from  the  cross, 
that  we  may  see  and  believe!"  (Mark  15:  32). 

And  it  was  not  only  among  the  thoughtless 
multitude,  and  the  ranks  of  the  Scribes  and  Phari- 
sees, that  the  term  "Kingdom  of  Heaven"  meant, 
first  of  all,  a  visible  material  kingdom  with  Israelites 
as  its  chief  citizens;  for  indications  are  not  wanting 
that  even  John,  who  was  the  first  to  proclaim  the 
coming  of  the  Kingdom,  and  the  very  Disciples,  who 
were  in  intimate  association  with  Jesus,  looked  for- 
ward to  the  setting  up  of  an  earthly  throne. 

Surprised  and  impatient  that  the  Messiah  had 
as  yet,  apparently,  taken  no  steps  toward  the  reali- 
zation of  this  visible  Kingdom,  and  was  still  employ- 
ing His  time  in  teaching  and  healing,  the  imprisoned 
John  sends  messengers  to  Jesus  to  put  to  Him  the 
pointed  question,  "Art  thou  the  coming  One,  or  are 
we  to  look  for  another?"  To  which  Jesus  replies, 
"Go  and  tell  John  the  things  which  you  hear  and 
see.  .  .  .  And  blessed  is  he  who  shall  not 
stumble  in  me"  (Matt.  11:  2-6;  Luke  7:  18-23). 

In  the  case  of  the  Disciples,  we  are  surprised 
to  find  that  the  constant  instruction  from  the  Mas- 
ter Himself  as  to  the  nature  of  the  Kingdom  and  the 
manner  of  its  introduction,  had  little  effect  upon 
their  minds,  which  were  filled  with  the  anticipation 
of  a  material  Kingdom. 

"They    understood   none    of   these    things;    they 


108  The  Jewish  Question 

perceived   not   the   things    that   were    said"  (Luke 
18:34). 

Again  and  again  they  show  that  the  supposi- 
tion that  "Tine  Kingdom  of  God  was  to  appear  imme- 
diately" (Luke  19:  11)  was  ever  uppermost  in  their 
thoughts.  The  disappointment  expressed  by  Cleopas 
and  the  other  disciple  on  their  walk  to  Emmaus, 
"But  we  hoped  that  it  was  he  who  should  redeem 
Israel"  (Luke  24:  21),  must  surely  have  been  a  feel- 
ing common  to  all  the  Disciples,  after  He  whom 
they  had  known  as  "a  prophet  mighty  in  deed  and 
word  before  God  and  the  people"  (Luke  24:  19), 
was  delivered  up  by  the  chief  priests  and  rulers,  con- 
demned to  death,  and  crucified.  Even  after  the  won- 
derful event  took  place,  and  they  met  again  the  now 
risen  Lord,  their  first  question  was,  "Lord,  dost  thou 
at  this  time  restore  the  Kingdom  to  Israel?"  (Acts 
1:6). 

That  the  earthly  career  of  the  Messiah  was  to 
be  limited  to  the  supreme  work  of  exemplifying  by 
word  and  deed,  yea,  by  His  very  life,  the  supreme 
virtue  of  life;  and  when  that  work  was  finished,  to 
die,  in  order  to  redeem  the  race;  seems  not  to  have 
entered  the  minds  of  His  Disciples,  until  later  events 
opened  their  eyes. 

"I  must  proclaim  the  Good  News  of  the  King- 
dom of  God  ....  for  therefore  was  I  sent" 
(Luke  4:  43). 

"To  this  end  was  I  born,  and  to  this  end  have 
I  come  into  the  world,  that  I  should  bear  witness  to 
the  truth"  (John  18:  37). 

"When  you  have  lifted  up  the  son  of  man,  then 
shall  you  know  that  I  am  he"  (John  8:  28). 


The  Kingdom  of  Heaven  109 

"Verily,  verily,  I  say  to  you,  Except  a  grain  of 
wheat  fall  into  the  earth  and  die,  it  remains  by  itself 
alone;  but  if  it  die,  it  bears  much  fruit"  (John 
12:24).  V 

"And  I,  when  I  am  lifted  up  from  the  earth,  I 
shall  draw  all  men  to  myself  (John  12:  32). 

"His  disciples  did  not  understand  these  things 
at  first;  but  when  Jesus  was  glorified,  then  they  re- 
membered that  those  things  were  written  of  him, 
and  that  they  had  done  these  things  to  him"  (John 
12:16).  v 


XL 

toE  PROGRESS  OF  THE  KINGDOM. 

"The  Kingdom  of  heaven  is  like  to  a  grain  of  mustard 
seed,  which  a  man  took,  and  sowed  in  his  field.  It  is  in- 
deed the  smallest  of  all  seeds;  but  when  it  has  grown,  it 
is  greater  than  the  herbs,  and  becomes  a  tree,  so  that  the 
birds  of  heaven  come  and  lodge  in  its  branches"  (Matt.  13: 
31-32). 

To  all  human  appearances,  was  there  anything 
more  ineffectual  and  fruitless  than  the  Kingdom 
which  Jesus  founded  when  one  of  His  chosen  twelve 
betrayed  his  Eabbi  with  a  kiss  (Matt.  26  :  49)  ?  His 
followers  all  left  Him  and  fled  (Mark  14:  50);  eveu 
Simon,  the  first  of  His  chosen,  who  had  been  ready 
to  follow  his  Master  to  prison  and  to  death  (Luke 
22:  33),  thrice  denied  Him  (Luke  22:  54-61).  He, 
the  Sinless  One  (2  Corinth.  5 :  21;  1  John  3:  5),  be- 
tween two  malefactors  on  the  cross  was  hanging 
(Luke  23 :  33)  ;  He,  the  Prince  of  Life  (Acts  3 :  15), 
dead  in  the  grave  was  lying;  only  some  of  the  faith- 
ful women  daring  to  come  near,  to  shed  a  parting 
tear  over  the  head  of  the  Master  they  loved;  while 
the  Disciples  were  cowering  behind  locked  doors  for 
fear  of  the  populace  (John  20:  19). 

What  else  can  account  for  the  burning  enthu- 
siasm, the  fiery  spirit,  the  lofty  authoritative  tone, 
suddenly  assumed  by  the  hitherto  wavering  fisher- 
men, Simon  Peter  and  his  Galilean  companions, 
which  only  seven  short  weeks  later  set  the  entire 
capital  aflame,  and  raised  twelve  unlettered  Galilean 
Jews  to  be  the  spiritual  teachers  of  civilized   hu- 

110 


The  Progress  of  the  Kingdom  111 

manity  ?  What  else  can  account  for  this  most  wonder- 
ful historical  fact,  except  the  tremendous  event 
sketched  in  a  few  simple  lines,  "His  showing  himself 
alive  after  his  passion,  appearing  to  them  during 
forty  days,  and  speaking  the  things  concerning  the 
Kingdom  of  God  V     (Acts  1:3). 

"It  is  not  for  you  to  know  the  times  and  the 
seasons,  which  the  Father  has  appointed.  .  .  But 
you  shall  receive  power,  when  the  Holy  Spirit  has 
come  upon  you;  and  you  shall  be  my  witnesses  both 
in  Jerusalem,  and  in  all  Judea,  and  in  Samaria,  and 
to  the  uttermost  part  of  the  earth"  (Acts  1:  7-8). 

These  were  the  parting  words  of  the  risen  Lord  to 
the  handful  of  bewildered  Disciples,  before  "He 
was  taken  up,  and  a  cloud  received  him  out  of  their 
sight"  (Acts  1:  9). 

And  it  was  not  very  many  days  after  that  the 
Holy  Spirit  did  come  upon  them.'  How  the  small 
band  of  Galilean  peasants  was  transformed!  What 
mighty  witnesses  they  became,  whose  testimony  to 
their  Master  soon  filled  Jerusalem  and  the  whole 
Judean  land!  Thence,  crossing  the  Mediterranean, 
it  penetrated  the  very  heart  of  Rome's  vast  empire; 
and  thence  down  the  ages,  from  continent  to  conti- 
nent it  rolled,  until  it  has  encircled  the  whole  globe. 

On  that  great  day  of  Shebuoth,  only  seven 
weeks  after  the  memorable  night  when  he  thrice  de- 
nied his  Master,  Peter  stands  before  a  vast  multi- 
tude of  festival  visitors,  proclaiming  to  them  that 
"God  has  made  this  Jesus  whom  ye  crucified  both 
Lord  and  Messiah"  (Acts  2:  36). 

Such  was  the  effect  of  his  utterance  on  the 
large  and  varied  Jewish  audience,  that  "there  were 


112  The  Jewish  Question 

added  to  them  in  that  day  about  three  thousand 
souls"  (Acts  2:41). 

The  number  of  Jewish  believers  was  soon  raised 
to  about  five  thousand  (Acts  4:  4),  as  the  result  of 
another  stirring  address  of  Peter  in  Solomon's  porch 
in  the  temple,  when  he  called  upon  the  people  "to 
repent  and  turn  again,  so  that  your  sins  may  be 
blotted  out,  and  that  there  may  come  the  seasons  of 
refreshing  from  the  face  of  the  Lord"  (Acts  3  :  19). 

"And  believers  were  the  more  added  to  the  Lord, 
multitudes  both  of  men  and  women"  (Acts  5:  14). 

"And  the  word  of  God  increased  and  the  number 
of  the  disciples  multiplied  exceedingly  in  Jerusalem; 
and  a  great  number  of  the  priests  became  obedient 
to  the  faith"  (Acts  6 :  7). 

"And  the  Community  throughout  all  Judea,  and 
Galilee,  and  Samaria  had  peace,  and  was  edified; 
and  walking  in  the  fear  of  the  Lord  and  in  the  com- 
fort of  the  Holy  Spirit,  was  multiplied"  (Acts  9:  31). 

"And  all  the  believers  were  together,  and  had  all 
things  common;  and  they  sold  their  possessions  and 
goods,  and  divided  them  among  all,  according  as 
any  man  had  need.  And  day  by  day  they  continued 
steadfastly  with  one  accord  in  the  temple  .... 
praising  God,  and  having  favor  with  all  the  people. 
And  the  lord  added  to  them  day  by  day  those  that 
were  being  saved"  (Acts  2  :  44-47). 

"And  the  whole  Community  of  the  believers  were 
of  one  heart  and  soul.  .  .  And  with  great  power 
the  Apostles  gave  their  witness  of  the  resurrection 
of  the  Lord  Jesus;  and  great  favor  was  poured  upon 
them  all.  And  neither  was  there  among  them  any 
that  lacked,  for  as  many  as  were  possessors  of  lands 
or  houses,  sold  them,  and  brought  the  prices  of  the 


The  Progress  of  the  Kingdom  113 

things  sold,  and  laid  them  at  the  feet  of  the  Apos- 
tles; and  distribution  was  made  to  each,  according 
the  need  of  any  one"  (Acts  4:  32-35). 

Such  was  the  auspicious  beginning  of  the  King- 
dom of  God,  the  growth  of  Messianism  among  the 
people,  in  whose  midst  it  had  been  planted.  From 
the  small  group  of  about  a  hundred  and  twenty 
brethren  (Acts  1:  15),  the  number  of  those  who 
believed  in  Jesus  as  the  promised  Messiah  of  Israel, 
continually  increased  until  the  whole  land  was  filled 
with  thousands  upon  thousands  of  disciples  of  all 
ranks  and  classes. 

As  yet  the  believers  bore  no  new  name  to  differ- 
entiate them  from  the  rest  of  the  people.  Walking 
in  all  the  ordinances  of  Moses  and  zealously  keeping 
the  law  (Acts  21:  20),  they  were  distinguished  only 
by  the  superior  sanctity  of  their  lives  (2 :  46-47).  It 
was  as  brethren  (1:15,  2:37,  11:1);  disciples 
(6  :  1);  devout  men  (Hasidim,  8  :  2),  or  saints  (9  :13, 
32,  41;  26:  10),  that  the  believers  (4:  32,  5:  14)  in 
Jesus  the  Messiah,  were  known  and  honored  among 
the  people. 

The  multitudes  of  Jewish  believers  who,  follow- 
ing the  lead  of  Peter  and  the  other  Apostles,  ac- 
cepted the  crucified  Jesus  as  the  promised  Messiah, 
did  so  on  the  undoubted  evidence  of  the  Resurrec- 
tion, which  to  them  formed  the  most  conclusive 
proof  of  His  Messiahship. 

Jesus  lived,  suffered,  and  died  without  realizing 
the  political  aspirations  of  the  people,  without  re- 
storing the  Kingdom  to  Israel,  without  ushering  in 
the  Messianic  age.  But,  was  it  not  long  since  indi- 
cated by  the  Prophets  that  the  restoration  of  Israel 


114  The  Jewish  Question 

depended  on  its  own  repentance  (Jerem.  3:  12,  14; 
4:1-2;  Zechar.  1:3;  Malach.  3:7),  and  that  the 
ushering  in  of  the  Messianic  age  was  to  be  accom- 
plished only  when  the  earth  should  have  become 
filled  with  the  knowledge  of  God,  as  the  waters 
cover  the  sea  (Is.  11:  9;  Habak.  2:  14)?  Not  until 
after  the  Eesurrection  did  the  Disciples  learn  that 
the  present  coming  of  the  Messiah  was  not  for  the 
purpose  of  bringing  about,  in  a  miraculous  way,  the 
restoration  of  all  things,  but  in  order  "that  repent- 
ance and  forgiveness  of  sins  should  be  proclaimed  in 
his  name  to  all  nations,  beginning  at  Jerusalem" 
(Luke  24:47). 

It  was  now  made  plain  to  the  Disciples  and  fol- 
lowers of  Jesus  that  the  Messianic  Prophecies  must 
be  divided  into  two  parts,  and  that  there  were  to  be 
two  Advents  of  the  Messiah;1  that  His  first  coming 
was  to  be  as  "a  man  of  sorrows  and  acquainted  with 
grief"  (Is.  53:  3),  as  the  suffering  Messiah,  in  order 
"to  bear  our  griefs  and  carry  our  sorrows"  (Is. 
53  :  4);  that  the  refreshing  times  of  the  Jew  would 
come  as  soon  as  he  repented,  and  had  his  sins  blotted 
out;  and  that  at  the  time  of  the  restoration  of  all 
things,  the  Messiah  would  come  again  as  the  vic- 
torious Messiah2  (Acts  3: 18-21). 

*See  Note  M. 

2  In  order  to  reconcile  the  Messianic  texts  which  refer 
to  the  superhuman  character  of  the  Messiah,  and  those 
which  speak  of  His  suffering  and  death,  the  Rabbis  in- 
vented a  preliminary  Messiah  who  would  come  from  the 
tribe  of  Joseph,  or  Ephraim,  instead  of  from  Judah,  and 
who  would  willingly  undergo  suffering  for  His  nation,  and 
fall  as  a  victim.  To  Him  was  referred  Zech.  12:  10  (Sukka 
52a),  as  well  as  Is.  53. 

Canticles  7:  3  is  paraphrased  m  Targum  Jonathan,  "Thy 
two  redeemers  who  shall  redeem  thee,  Messiah  the  son 
of  David  and  Messiah  the  son  of  Ephraim." 


The  Progress  of  the  Kingdom  115 

How  entirely  different  would  have  been  the  his- 
tory of  the  Jew,  and  that  of  the  nations,  too,  in  the 
past  nineteen  Christian  centuries,  if  the  Jewish  na- 
tion had  lent  its  ear  to  the  Divine  counsel  uttered 
by  the  mouth  of  Simon  Peter: 

"Repent,  therefore,  and  turn  again,  that  your  sins 
may  be  blotted  out,  and  that  the  Seasons  of  refreshing 
may  come  from  the  presence  of  the  Lord"  (Acts 
3:  19). 

How  many  thousands  of  Peters  and  Pauls  would 
then  have  arisen  to  carry  the  word  of  God  and  pro- 
claim the  Good  News  of  His  Anointed  among  the 
nations?  Instead  of  recklessly  raising  the  sword  of 
rebellion  against  the  tremendous  power  of  Rome, 
and  losing  everything  in  the  foolhardy  attempt,  the 
spirited  youths  of  Judea  would  quickly  have  over- 
run Rome's  vast  empire  with  the  sword  of  the  Spirit, 
and  a  generation  or  two  perhaps  would  have  sufficed 
to  lay  the  world  tributary  to  the  God  of  Israel  and 
His  Messiah.  The  mount  of  Jehovah's  house  would 
still  established  be,  and  all  nations  would  flow 
towards  it;  from  Zion  the  law  would  go  forth  and 
Jehovah's  word  from  Jerusalem  (Is.  2  :  2-3);  Jeho- 
vah's priests  their  name  would  be,  they  would  be 
spoken  of  as  the  ministers  of  our  God;  whoever  saw 
them,  would  know  them  as  the  seed  which  Jehovah 
blessed  (Is.  61:  6,  9). 

But,  alas!  this  was  not  to  be.  When  "the  time 
came  to  gather  the  nations  and  tongues  that  they 
might  come  and  see  his  glory"  (Is.  66:  18),  it  was 
not  the  nation  of  the  Jews  to  whom  belonged  the 
honor  of  this  work,  but  only  "escaped  ones"  from 
them  (Is.  66:  19;  Acts  8:4;  11:  19)  went  unto  the 
nations    .    .    ,    .    to  the  isles  afar  off  that  have  not 


116  The  Jewish  Question 

heard  His  fame,  neither  have  seen  His  glory,  and 
they  declared  His  Glory  among  the  nations. 

The  fierce  opposition  with  which  the  Messianic 
movement  soon  met  at  the  hands  of  the  blinded 
heads  of  the  Judean  capital  (Acts  8:  1,  3)  led  to  the 
spread  of  the  Apostolic  propaganda  beyond  the  con- 
fines of  Judea,  and  transferred  Messianism  from  the 
narrow  bounds  of  the  country  of  its  birth,  to  the 
world's  stage  of  Greek  and  Roman  society.  In  a 
shorter  time  than  the  fondest  dreams  of  the  early 
promoters  of  the  Messiah's  teaching  could  antici- 
pate, there  was  hardly  to  be  found  an  important 
center  of  population  in  the  vast  domain  of  the  Ro- 
man empire,  without  its  community  of  Christians,  or 
Messiah-men — men  and  women  who  renounced  their 
pagan  deities  and  attached  themselves  to  the  God  of 
Israel  and  His  Messiah,  walking  in  the  precepts  of 
Moses  and  the  Prophets,  according  to  their  true  in- 
terpretation by  the  Messiah's  messengers,  the  Apos- 
tles. 

"And  those  who  were  scattered  abroad  in  conse- 
quence of  the  persecution  that  arose.  .  .  .  trav- 
eled as  far  as  Phoenicia,  and  Cyprus,  and  Antioch, 
speaking  the  word  to  none  but  to  the  Jews  only. 
But  there  were  some  of  them.  .  .  who,  when 
they  came  to  Antioch,  spoke  to  the  Greeks  also 
.  .  .  .  And  the  hand  of  the  Lord  was  with 
them,  and  a  great  number  believed  and  turned  unto 
the  Lord.  When  the  report  concerning  them  came 
to  the  ears  of  the  Community,  which  was  in  Jeru- 
salem, they  sent  forth  Barnabas  as  far  as  Antioch. 
.  .  .  And  he  went  to  Tarsus  to  seek  for  Saul; 
and  when  he  found  him  he  brought  him  to  Antioch. 


The  Progress  of  the  Kingdom  117 

And.  .  .  for  a  whole  year  they  were  assembled 
together.  .  .  .  and  taught  many  people.  And 
it  was  in  Antioch  that  the  Disciples  were  first  called 
Christians  (Messiah-men)"3  (Acts  11:  19-26). 

The  man  who  more  than  any  one  else  was  divinely 
instrumental  in  making  true  Judaism  the  common 
property  of  the  human  race,  was  a  Jew  whose  great- 
ness can  only  be  matched  with  that  of  Moses,  the 
man  of  God — the  saintly  Saul  of  Tarsus,  the  great 
Apostle  to  the  Gentiles,  St.  Paul.  What  Moses  was 
to  the  Torah  of  the  Old  Testament,  Saul  of  Tarsus 
is  to  the  Torah  of  the  Messiah  (Rom.  8:2;  Gal. 
6:2),  of  the  "New  Testament.  As  Moses  was 
Jehovah's  spokesman,  and  lawgiver  to  ancient  Israel, 
so  Paul  is  the  Messiah's  spokesman,  the  exponent  of 
Christianity  or  Messianism,  to  New  Israel,  the  fol- 
lowers of  Israel's  Messiah  from  every  race  and 
nation. 

Saul  was  a  native  of  Tarsus  (Acts  21 :  39),  a  cele- 
brated Greek  city  of  Asia  Minor,  which  rivaled 
Athens  and  Alexandria  as  a  center  of  Greek  culture 
and  art.  According  to  his  own  statement,  he  was 
not  only  a  Hebrew  of  Hebrews  (Philip.  3:5),  but 
a  Pharisee  of  Pharisees  (Acts  23:6;  26:5).  He 
was  brought  up  in  Jerusalem,  at  the  feet  of  Rabban 
Gamaliel,  by  whom  he  was  instructed  according  to 
the  strict  manner  of  the  law  (Acts  22:3).  As  a 
youth  he  showed  great  proficiency  in  Jewish  learning, 
"beyond  many  of  his  own  age,  among  his  country- 
men," and  became  a  zealous  champion  of  the  tradi- 


8  "And  thou  shalt  be  called  by  a  new  name,  which  the 
mouth  of  Jehovah  shall  name"  (Is.  62:  2).  "But  his 
servants  will  he  call  by  another  name"  (Is.  65:  15). 


118  The  Jewish  Question 

tionary  law  of  the  Kabbis  (Gal.  1: 14 ).4  His  early 
career  as  the  zealous  agent  of  the  Priestly  party,  in 
persecuting  and  attempting  to  exterminate  the  fol- 
lowers of  the  JSTazarene,  was  soon  cut  short  by  a 
heavenly  vision,  while  he  was  on  an  errand  of  per- 
secution to  Damascus5  (Acts  9  :  1-22;  26  :  9-20). 
From  a  persecutor  he  now  becomes  the  greatest 
Apostle  of  Jesus,  and  for  thirty  years,  until  his 
martyr's  death  in  Rome,  he  ceaselessly  labors  for 
his  Master,  "calling  upon  both  Jews  and  Greeks  to 
turn  to  God  and  believe  in  the  Messiah"  (Acts  20: 
21),  traversing  Rome's  empire,  and  dotting  its  sur- 
face with  communities  of  the  Messiah's  believers. 
V  The  work  of  St.  Paul  and  his  companions,  which 
was  continued  by  others,  both  Jews  and  Gentiles, 
with  the  same  burning  enthusiasm  and  self-sacrifi- 
cing zeal,  so  permeated  the  whole  empire  with  the  mes- 
sage of  the  Good  News  of  the  Messiah  that  only  a  lit- 
tle more  than  two  hundred  and  fifty  years  after  Paul, 
Rome  itself  bowed  at  the  feet  of  the  Jewish  Messiah, 
and  the  Cross  of  the  despised  Nazarene  became  the 
royal  standard  of  the  Empire. 

In  the  days  of  Christianity's  struggling  infancy, 
Jerusalem  was  its  capital  and  the  seat  of  its  elders 
(Acts  15:2;  21:17-18),  and  the  Jewish  followers 

*  Compare  Kohler's  assertion  (Jew.  Encyc.  Art.  Saul  of 
Tarsus)  that  Paul  was  not  familiar  with  the  Old  Testa- 
ment in  the  original  Hebrew,  not  to  say  that  he  must  have 
been  entirely  ignorant  of  Rabbinical  learning! 

Paul's  very  Greek  betrays  the  Hebrew  idiom,  and  his 
argumentative  style  shows  how  deeply  versed  he  was  in 
Rabbinical  dialectics.  Many  a  chapter  from  St.  Paul's 
Epistles  might  easily  be  taken  by  an  average  Jew  for  a 
page  from  Hagada  or  Midrash. 

"Compare  the  remarkable  similarity  between  the  vision 
of  Saul  and  that  of  Daniel  (Dan.  10:  4-12). 


The  Progress  of  the  Kingdom  119 

of  the  Messiah  held  prepondering  influence  in  the 
Community  of  believers.  But  at  the  time  of 
Christianity's  triumphant  victory,  Jerusalem  was  no 
more ;  Judea  lay  a  barren  waste,  her  children  dis- 
persed and  despised  among  the  nations,  and  the  Com- 
munity of  Jewish  believers,  the  Jewish  Christians, 
dwindled  into  insignificance.  Rome,  instead  of 
Jerusalem,  now  became  the  imperial  city  of  Christen- 
dom, the  Greek  and  the  Roman,  instead  of  the  Jew, 
were  now  the  exponents  of  the  Jewish  Prophets  and 
the  Jewish  Apostles,  and  the  proclaimers  of  the  Good 
News  of  the  Jewish  Messiah. 

We  have  already  indicated  what  might  have  been 
the  result  had  the  Jewish  nation  given  heed  to  the 
urgent  solicitation  of  the  great  Apostles,  Simon  and 
Saul.  If  instead  of  raising  the  standard  of  rebellion 
against  Rome  and  losing  everything  in  the  attempt, 
the  zealous  Jewish  patriots  had  rather  chosen  to  join 
the  great  Paul  in  his  efforts  to  convert  the  population 
of  the  empire  to  the  God  of  Israel  and  His  Messiah ! 
How  exalted  would  Israel's  position  have  been  when 
Rome  lay  prostrate  at  the  feet  of  the  Jewish 
Messiah !  Would  not  the  Jews,  as  the  people  of  God 
and  the  living  kinsmen  of  the  Messiah,  have  seen 
realized,  in  a  much  shorter  time  than  three  hundred 
years,  all  the  glorious  spiritual  and  material  bless- 
ings predicted  by  their  Prophets? 

Children   of   the   Patriarchs,   noble   race   of  the  I 
Prophets  and  Apostles,  the  world's  spiritual  teachers, 
how  high  might  be  your  position  in  the  great  family 
of  nations,  whose  God  is  your  Jehovah,  who  bow  the 
knee  to  your  Messiah ! 


XII. 

THE   NEW    TORAH    OF    THE   MESSIAH. 

"In  the  age  to  come,  God  will  expound  a  New  Torah 
which  He  is  to  give  through  the  Messiah"  (Jalkut  Is.  26, 
296). 

"But,"  still  argues  the  Jew,  "were  not  our  fathers 
right  in  opposing  the  teaching  of  the  Apostles  of  the 
Nazarene,  because  their  doctrines  involve  the  aboli- 
tion of  the  Torah,  the  abandonment  of  the  Law  of 
Moses,  substituting  as  thej  did  faith  in  Jesus  as  the 
Messiah,  in  place  of  the  belief  and  practice  of 
Judaism  V9 

The  faith  proclaimed  by  Peter  and  Paul  was  no 
mere  adaptation  of  Judaism,  adjusted  to  meet  the  re- 
quirements of  the  Gentile  world.  It  was  the  very 
essence  of  the  religion  of  Moses  and  the  Prophets, 
which  has  now  become,  through  the  Messiah,  the  uni- 
versal faith  of  the  human  race,  both  Jew  and  Gentile. 
Only  the  temporal,  local,  and  non-essential,  the  mere 
shell  of  the  Torah,  passed  away;  whatever  is  per- 
manent, universal,  and  essential  in  the  religion  of 
the  Jew — the  kernel  of  the  Torah — not  only  is  re- 
tained in  Christianity,  but  is  even  made  infinitely 
stronger,  by  becoming  living  and  real,  through  faith 
in  a  living  Messiah. 

The  doctrines  of  Christianity  as  developed  in  the 
teaching  of  the  Apostles,  particularly  in  the  writings 

no 


The  New  Torah  of  the  Messiah         121 

of  St.  Paul,  are  not  only  in  full  accord  with  the 
spirit  of  Moses  and  the  Prophets,  but  are  even  in 
harmony  with  the  best  views  of  the  ancient  author- 
ities of  the  Synagogue  in  their  conception  of  the  ideal 
Judaism  of  the  future. 

The  Mosaic  Law,  as  we  have  already  seen,  aimed 
at  the  cultivation  of  righteousness  in  a  single  people, 
in  order  to  prepare  them  to  become  in  time  the  pro- 
moters of  righteousness  among  the  nations.  It  is 
that  kind  of  righteousness  which  springs  from  the 
faith  and  knowledge  that  the  God  of  heaven  and 
earth  is  the  Father  of  man  whom  He  created  in  His 
own  image  (Gen.  1:  27).  As  God  is  just,  righteous, 
and  merciful,  so  man  must  learn  to  cultivate  in  him- 
self these  supreme  virtues.1 

Israel  was  chosen  as  the  first-horn  of  God  (Ex.  4: 
22),  with  whom  a  covenant  was  made  (Ex.  24:  8), 
and  to  whom,  "in  order  to  teach  them/'  laws  and 
commandments  were  given  (Ex.  24:12).  All  the 
laws  and  commandments  were  intended  as  a  course 
of  instruction  to  make  them  learn  a  certain  lesson. 
The  lesson  was  as  brief  as  it  was  difficult  for  the 
people  to  master.    It  consisted  of  two  heads  only: 

"Thou  shalt  love  Jehovah  thy  God,  with  all  thy 
heart"  (Deut.  6:5),  which  is  the  first  and  great 
commandment,  and  a  second  like  unto  it  is  this:  "Thou 
shalt  love  thy  neighbor  as  thyself"  2  (Lev.  19: 18). 
"On  these  two  commandments  hang  all  the  law  and 
the  prophets"  (Matt.  22  :  37-40). 


1"Be  ye  therefore  merciful,  as  your  Father  also  is 
merciful"  (Luke  6:  36).  "Says  Abba  Saul,  Be  thou  like 
unto  Him;  as  He  is  merciful  and  gracious  (Ex.  34:  6),  so 
must  thou  be  merciful  and  gracious"  (Shabb.  133b). 

*  See  Note  N. 


122  The  Jewish  Question 

With  the  coming  of  the  Messiah,  the  elementary 
course  of  instruction  in  the  lesson  of  righteousness, 
which  lasted  more  than  a  dozen,  centuries,  from  Moses 
to  Jesus,  was  completed,  and  an  advanced  course  was 
then  begun.  The  pupils  now  grown,  of  mature 
years,  were  to  proceed  from  the  elementary  school  of 
the  Law  to  the  higher  school  of  Faith.  And,  instead 
of  being  limited  to  one  people,  in  one  locality,  as  the 
case  had  been  heretofore,  the  course  was  thrown  open 
to  the  whole  human  race,  to  as  many  as  were  able  to 
learn.  The  higher  school  having  been  established, 
there  was  no  longer  any  need  for  the  elementary, 
preparatory  course  which  led  up  to  it.  Righteousness 
through  Faith  became  the  course  of  instruction  for 
Universal  Israel,  in  place  of  the  former  course  of 
Righteousness  through  Law,  which  obtained  among 
local  Israel. 

"Before  the  coming  of  the  faith,  we  were  kept  in 
ward  under  the  law,  as  the  confined  of  the  faith 
which  was  to  be  revealed.    And  so  the  law  was  to  us 

as  a  schoolmaster  leading  us  to  the  Messiah 

But  now  that  the  faith  has  come,  we  are  no  longer 

under  the  schoolmaster And  there  is  no 

longer  (any  difference  between)  Jew  or  Greek,  slave 
or  freeman,  male  or  female,  but  you  are  all  one  in  the 
Messiah.  And  if  you  are  Messiah's,  then  you  are 
Abraham's  seed"  (Gal.  3:23-25,  28-29). 

"Even  as  Abraham  believed  God,  and  it  was 
counted  to  him  for  righteousness  ....  they  that 
are  of  the  faith  are  also  the  children  of  Abraham" 
(Gal.  3:6-7). 

Abraham's  faith  was  counted  to  him  for  righteous- 
ness, before  he  was  yet  circumcised;  and  he  received 


The  New  Torah  of  the  Messiah         123 

the  sign  of  circumcision  as  a  seal  of  the  righteous- 
ness of  the  faith  which  he  had  before.  He  is,  there- 
fore, the  real  father  of  those  who  possess  his  faith, 
and  not  only  of  those  that  are  circumcised  (Kom.  4: 
9-11). 

There  was  never  any  intrinsic  merit  in  the  mere 
fact  of  one's  being  a  Jew,  of  being  merely  a  de- 
scendant of  Abraham,  or  of  having  one's  flesh  cir- 
cumcised. 

Tor  he  is  not  a  Jew  who  is  one  outwardly,  neither 
is  that  circumcision  which  is  outward  in  the  flesh; 
but  he  is  a  Jew  who  is  one  inwardly,  and  real  cir- 
cumcision is  that  of  the  heart"  (Kom.  2 :  28-29.  See 
Deut.  10:16;  30:  6;  Jerem.  4:4;  9:26). 

God  does  not  belong  to  the  Jews  only,  He  is  the 
God  of  the  Gentiles  also.  It  is  the  same  God  who 
makes  the  circumcised  righteous  by  faith;  and  the 
uncircumcised  also  through  faith  (Kom.  3:29-30). 

God's  righteousness,  therefore,  through  faith  in  the 
Messiah,  was  now  given  to  all  men,  to  all  that  have 
faith  (Rom.  3:  22). 

"For  there  is  no  distinction  between  Jew  and 
Greek ;  for  the  same  Lord  is  Lord  of  all,  and  is  rich 
unto  all  that  call  upon  him ;  'for  whosoever  shall  call 
upon  the  name  of  the  Lord  shall  be  saved'  (Joel  2 : 
32)."     (Kom.  10:12-13). 

Faith  is  made  an  essential  condition  for  admission 
into  the  New  Covenant  of  the  New  Universal  Israel 
of  the  Messiah.  But  it  is  not  the  kind  of  faith  which 
is  a  mere  assent  to,  or  acceptance  of,  certain  dogmas, 
but  not  productive  of  deeds  of  righteousness  and 
mercy.     Faith  of  this  kind  is  declared  by  another 


124  The  Jewish  Question 

writer  of  the  New  Testament  to  be  a  dead  thing  which 
can  save  no  one  (James  2: 14-17). 8 

"Neither  circumcision  nor  un-circumcision  avails 
anything  but  faith  which  works  through  love*  (Gal. 
5:6). 

It  is  a  working  faith,  a  faith  which  is  productive 
of  deeds  of  love,  that  counts. 

"Do  we  then  make  the  law  of  no  effect  through 
faith?  God  forbid;  nay,  we  establish  the  law"4 
(Horn.  3:31). 

The  Messianic  liberty  proclaimed  by  St.  Paul  is 
the  liberty  of  service,  to  serve  one  another. 

"You  were  called  unto  liberty  ....  to  serve 
one  another  through  love.  For  the  whole  law  is  ful- 
filled in  one  word,  namely,  'Thou  shalt  love  thy 
neighbor  as  thyself  "  (Gal.  5: 13-14). 

"Owe  no  man  (anything)  except  the  love  of  one 
another;  for  he  that  loves  his  neighbor  has  fulfilled 
the  law.  The  commandments,  'Thou  shalt  not  com- 
mit adultery,  Thou  shalt  not  kill,  Thou  shalt  not 


3  There  is  really  no  difference,  as  some  would  make  it 
appear,  between  the  teaching  of  St.  James  that  "by  works 
a  man  is  justified  and  not  by  faith  only"  (James  2:  24), 
and  that  of  St.  Paul  that  "a  man  is  justified  by  faith  with- 
out the  deeds  of  the  law"  (Rom.  3:  28).  By  "the  deeds 
of  the  law,"  the  ceremonial  or  ritualistic  observances  must 
be  understood  which  in  themselves  can  make  no  one  right- 
eous (Gal.  2:  16).  St.  Paul  insists,  with  as  much  emphasis 
as  does  St.  James,  on  the  absolute  need  of  the  works  of 
righteousness  and  mercy  which  spring  from  love  of  fellow- 
man,  and  without  which  faith  alone  is  nothing.  ("If  I 
have  all  faith,  so  as  to  remove  mountains,  but  have  not 
love,  I  am  nothing,"  1  Cor.  13:  2). 

♦Compare  the  words  of  Jesus,  "Think  not  that  I  came 
to  destroy  the  law  or  the  prophets;  I  came  not  to  destroy, 
but  to  fulfill"   (Matt.  5:  17). 


The  New  Torah  of  the  Messiah         125 

steal,  Thou  shalt  not  covet/  and  whatever  other  com- 
mandment there  is,  are  all  summed  up  in  the  words, 
'Thou  shalt  love  thy  neighbor  as  thyself.'  Love 
works  no  ill  to  his  neighbor ;  therefore  love  is  the  ful- 
fillment of  the  law"  5  (Eom.  13 :  8-10). 

Righteousness  through  Law,  the  method  which  pre- 
vailed under  the  Old  Dispensation,  was  limited  in 
its  application,  and  therefore  could  only  be  a  tempor- 
ary provision.    The  weakness  of  human  nature  makes 
it  necessary  that  the  law  be  constantly  enforced. 
And  so  under  the  New  Dispensation  the  method  is 
changed.    Instead  of  commanding  men  to  be  good,  a 
way  is  offered  them  by  which  they  may  learn  to  be- 
come good.     Through  faith  in  the  Messiah  man  will 
learn  to  absorb  the  spirit  of  the  Messiah,  and  so  be 
guided  not  by  the  lower  motives  of  the  flesh,  but  by 
the  higher  influences  of  the  Spirit.     For  the  spirit- 
ually minded  there  is  no  need  of  enforcing  the  law 
of  righteousness ;  in  them  it  is  "fulfilled,"  it  becomes 
their  second  nature. 

"What  the  law  could  not  do,  because  it  was  weak 
through  the  flesh,  God  sending  his  son  in  the  like- 
ness of  sinful  flesh,  and  for  sin,  condemned  sin  in 
the  flesh;  that  the  righteousness  of  the  law  might  be 
fulfilled  in  us  who  walk  not  after  the  flesh,  but  after 
the  spirit  ....  You  are  not  in  the  flesh,  but  in 
the  spirit,  provided  the  spirit  of  God  dwells  in  you. 
But  if  any  man  has  not  the  spirit  of  the  Messiah,  he 
is  none  of  his"  (Rom.  8 :  3-4,  9).  "As  many  as  are 
led  by  the  spirit  of  God,  these  are  sons  of  God.  For 
you  received  not  the  spirit  of  bondage  again  unto 


•Compare  also,  John  13:  34-35;  15:  12-13;  1  John  3:  10; 
4:  7-8,  20. 


126  The  Jewish  Question 

fear,  but  you  received  the  spirit  of  adoption,  whereby 
we  cry,  Abba,  Father"  (Rom.  8:  14-15). 

"Walk  in  the  spirit,  and  you  shall  not  fulfill  the 
lust  of  the  flesh  .  ...  If  you  are  led  by  the 
spirit,  you  are  not  under  the  law"  (Gal.  5:  16-18). 

"The  works  of  the  flesh  are  quite  evident,  which 
are :  fornication,  uncleanness,  lasciviousness,  idol- 
atry, sorcery,  enmities,  strife,  jealousies,  wraths, 
factions,  divisions,  parties,  envying,  drunkenness, 
revelry,  and  such  like ;  of  which  I  warn  you,  even  as 
I  have  warned  you,  that  they  who  practice  such 
things,  shall  not  inherit  the  Kingdom  of  God/' 

"But  the  fruit  of  the  spirit  is:  love,  joy,  peace, 
long-suffering,  kindness,  goodness,  faithfulness,  meek- 
ness, temperance.  Against  such  things  there  is  no 
law"  (Gal.  5:19-23). 

Through  the  Messiah  it  was  made  possible  for  the 
nations  to  come  "under  the  wings  of  the  Shekinak," 
to  become  members  of  the  Divine  Covenant  of  Israel. 
The  Gentiles  who  were  formerly  strangers  have  now, 
in  the  Messiah,  become  the  Jew's  kinsmen,  his  close 
relations.  The  Messiah  has  thus  broken  the  wall, 
the  partition,  which  separated  the  Gentile  from  the 
Jew,  abolishing  the  enmity  and  making  peace  be- 
tween the  two.  The  aim  and  object  of  the  Messianic 
Faith,  of  Christianity,  is  to  gather  and  unite  all  men 
— Jews  as  well  as  Gentiles — in  the  one  faith,  in  the 
faith  of  Jehovah  the  God  of  Israel  and  His  Anointed, 
until  the  whole  human  race  shall  attain  to  the  heights 
of  the  Messianic  ideal,  and  there  shall  live  upon  earth 
a  new  and  perfect  humanity  in  unity  and  brotherly 
love. 

"Remember  this,  that  you  were  formerly  Gentiles 
in  the  flesh,  called  The  IJhcircumcised'  by  those  that 


The  New  Torah  of  the  Messiah       127 

are  called  'The  Circumcised'  in  the  flesh,  made  by 
hands;  that  vou  were  at  that  time  without  the  Mes- 
siah,  being  aliens  from  the  Commonwealth  of  Israel, 
and  strangers  from  the  Covenant  of  the  promises, 
having  no  hope  and  without  God,  in  the  world.  But 
now,  in  the  Messiah  Jesus,  you  that  once  were  'far 
off'  (Nokherim,  strangers)  are  made  'near  (Krob- 
him,  kinsmen),  in  the  blood  of  the  Messiah.  For  he 
is  our  peace  (Is.  9  :  6  ;  Zech.  9  :  9-10),  who  made  both 
{Jew  and  Gentile)  one,  and  broke  the  middle  wall 
of  partition,  having  abolished  in  his  flesh  the  enmity 
.  .  .  .  that  he  might  create  of  the  two  (Jew  and 
Gentile)  one  new  man,  thus  making  peace"  (Ephes. 
2:11-15). 

"Put  off  the  old  man  (the  old  self)  and  his  doings, 
and  put  on  the  new  man  (the  new  self)  that  is  being 
renewed  in  knowledge  after  the  image  of  him  who 
created  him;  in  whom  there  is  neither  Greek  nor 
Jew,  circumcision  nor  uncircumcision,  barbarian, 
Scythian,  slave  or  freeman,  but  the  Messiah  is  all 
and  in  all"  (Colos.  3:9-11). 

"Till  we  all  attain  to  the  unity  of  the  faith  and  of 
the  knowledge  of  the  Son  of  God;  to  a  fullgrown 
man,  to  the  measure  of  the  stature  of  the  fulness  of 
the  Messiah  (the  ideal  ^manhood  after  the  fulness  of 
the  standard  of  perfection  of  the  Messiah)"  (Ephes. 
4:13). 

These  are  the  doctrines  of  Christianity,  as  enun- 
ciated by  St.  Paul,  and  this  the  Messianic  ideal, 
which  the  great  Apostle  of  the  Messiah  and  his  com- 
panions risked  their  lives  to  realize.  The  triumph 
of  these  doctrines,  the  realization  of  Christianity's 
ideal,  will  accomplish  the  establishment  of  God's 
Kingdom  on  earth,   will  bring   about   the  glorious 


128  The  Jewish  Question 

Messianic  age  long  predicted  by  Israel's  Prophets, 
will  set  up  on  earth  the  ideal  human  Brotherhood  in 
the  Divine  Fatherhood. 

The  Mission  of  the  Messiah,  according  to  the 
Prophets,  was  not  merely  the  restoration  of  Israel; 
His  was  the  greater  work  of  being  "a  light  to  the 
nations,  God's  salvation  to  the  end  of  the  earth" 
(Is.  49:6).  The  coming  of  the  Messianic  age  of 
universal  peace,  is  conditioned  upon  the  earth's  be- 
coming filled  with  the  knowledge  of  God  (Is.  11 :  9). 
In  the  Messiah  it  was  made  possible  for  the  Greek 
to  join  his  brother  Jew,  to  become  a  "ger  zedek,"  a 
Proselyte  of  Righteousness,  of  the  Hebrew  faith, 
and,  together  with  all  the  other  nations  and  races 
of  mankind,  to  form  one  human  brotherhood  under 
the  Kingship  and  Fatherhood  of  Israel's  God.  If 
the  Jewish  contemporaries  of  St.  Paul  could  have 
realized  all  this ;  if  their  ears  had  been  opened  to 
receive  the  new  message  of  the  Apostles,  the  Glad 
Tidings  of  the  Messiah ;  could  they  have  perceived 
that  the  work  of  St.  Paul  and  his  companions  meant 
not  the  assimilation  of  the  Jews  by  the  Gentiles, 
but  the  absorption  of  the  nations  of  the  world  by 
Israel,  the  conversion  of  the  whole  human  race  into 
true  Israelites — they  would  not  then  have  continued 
asking  for  a  sign  (1  Corinth.  1:  22),  nor  been  filled 
with  jealousy  at  the  sight  of  the  Gentiles  flocking 
to  hear  the  word  of  God  (Acts  13:45).  They 
would,  instead,  have  joined  the  small  group  of  the 
Disciples  in  their  zealous  promotion  among  the  na- 
tions of  the  New  Torah  of  the  Messiah. 

Judging  from  the  work  accomplished  by  one  Jew, 
Paul,  we  can  imagine  what  might  have  been  achieved 
if  the  intellectual  acumen  and  great  learning  of  the 


The  New  Torah  of  the  Messiah       129 

Scribes  and  Pharisees,  together  with  the  enthusiasm 
of  the  young  patriotic  zealots,  had  been  enlisted  in 
the  cause  of  spreading  Messiah's  Kingdom  in  the 
world. 

If,  instead  of  one  Paul,  there  were  thousands  of 
Pauls ! 

If  the  great  learning,  industry,  and  spiritual  zeal, 
which  for  centuries  has  been  employed  in  rearing 
that  great  monument  of  wasted  human  energy — 
the  immense  literature  of  the  Talmud — were  used 
rather  in  the  living  work  of  propagating  the  Gospel 
of  Christ ! 

If  Jerusalem,  instead  of  Rome,  had  remained  the 
capital  of  Christendom,  and  the  Jew,  instead  of  the 
Greek  and  Roman,  the  guiding  spirit  in  the  councils 
of  the  Church ! 

Imagine,  if  you  please,  an  array  of  such  names,  as 
Gamaliel ;  Johannan  ben  Zakkai ;  Akiba  and  his  com- 
panions; the  saintly  and  princely  Rabbi  Jehudah, 
the  compiler  of  the  Mishnah;  the  hundreds  of  Tan- 
naim  and  Amoraim,  whose  sayings  form  the  vast 
mass  of  the  Talmud;  the  Gaon  Saadiah;  Maimon- 
ides;  Jehudah  Halevi ;  Ibn  Ezra;  Rashi,  and  the 
long  line  of  Biblical  and  Talmudic  commentators ; 
Spinoza;  Moses  Mendelssohn;  the  Gaon  of  Wilna; 
Israel  of  the  Good  Name;  Karl  Marx — and  the 
thousand  other  intellectual  and  spiritual  giants  whom 
the  Jews  have  produced  since  the  coming  of  Christ; 

— imagine  all  these  doing  the  work  of  St.  Paul,  and 
then  tell  me,  how  much  of  the  Kingdom  of  Heaven 
would  not  already  be  an  accomplished  fact ! 


XIII. 


THE  KEY  TO  OUR  PROBLEM^  SOLUTION". 


"R.  Elieser  said,  If  Israel  repent,  they  shall  be  redeemed; 
if  not,  they  shall  not  be  redeemed.  Said  to  him  R.  Joshua, 
If  they  do  not  repent  they  shall  not  be  redeemed?  (Then 
they  might  always  remain  unredeemed).  But  the  Holy  One 
raises  up  unto  them  a  king  whose  decrees  are  as  severe 
as  those  of  Haman,  and  Israel  is  forced  to  repent  and  be- 
come good"  (Sanhed.,  97b.). 

The  ordinary  Jew,  ignorant  of  the  real  meaning 
and  force  of  Christianity,  looking  at  the  many  divi- 
sions of  Christendom,  and  considering  the  real  or 
apparent  shortcomings  of  the  various  churches,  jumps 
to  the  hasty  conclusion  that  Christianity  has  been  a 
total  failure,  and  that,  therefore,  its  Author  could 
not  have  been  the  Divine  Messiah. 

Let  an  uncompromising  Jewish  opponent  of  Chris- 
tianity bear  reluctant  testimony  to  the  efficacy  of 
Christ's  work  in  the  world: 

"It  was,  after  all,"  says  Kohler,  "the  glad  tidings 
of  Jesus  which  won  humanity  for  Abraham's  God. 
Jewish  righteousness,  "zedakah,"  which  is  the  yower 
of  helpful  love  readjusting  social  inadequacies,  was 
destined  to  go  forth  from  the  synagogue  in  order  to 
lift  the  burden  of  woe  from  suffering  humanity,  and 
to  organize  everywhere  works  of  charity.1  By  this 
the  Church,  'the  Congregation  of  the  Lord,'  con- 
quered the  masses  of  the  vast  Roman  Empire  .     .     . 


1  See  Note  O. 

ISO 


The  Key  to  Our  Problem's  Solution     131 

Christianity,  following  the  matchless  ideal  of  its 
Christ,  redeemed  the  despised  and  outcast,  and  en- 
nobled suffering.  It  checked  infanticide  and 
founded  asylums  for  the  young;  it  removed  the  curse 
of  slavery  by  making  the  humblest  bondsman  proud 
of  being  a  child  of  God;  it  fought  against  the  cruel- 
ties of  the  arena;  it  invested  home  with  purity,  and 
proclaimed  in  the  spirit  of  Ezekiel  18  the  value  of 
each  human  soul  as  a  treasure  in  the  eyes  of  God; 
and  it  so  leavened  the  great  masses  of  the  Empire  as 
to  render  the  cross  of  Christ  the  sign  of  victory  for  its 
legions  in  place  of  the  Roman  Eagle.  The  'Gali- 
lean' entered  the  world  as  conqueror.  The  Church 
became  the  educator  of  the  pagan  nations;  and  one 
race  after  another  was  brought  under  her  tutorship. 
The  Latin  races  were  followed  by  the  Celt,  the  Teu- 
ton, and  the  Slav.  The  same  burning  enthusiasm 
which  sent  forth  the  first  Apostle  also  set  the  mis- 
sionaries aglow,  and  brought  all  Europe,  large  parts 
of  Asia  and  Africa,  and  finally  the  American  conti- 
nent, under  the  sceptre  of  an  omnipotent  Church. 
The  Cross  paved  the  way  through  vast  deserts  and 
across  the  seas,  and  spread  the  blessings  of  civiliza- 
tion, claimed  to  be  Christian  because  its  end  was  the 
rule  of  Christ"  (Jew.  Encyc.  Art.  Christianity). 

"But,"  continues  Kohler,  "the  Church,  in  Jewish 
eyes,  seems  to  cultivate  only  the  feminine  virtues, 
love  and  humility,  not  libertv  and  justice."  He, 
therefore,  concludes  that  "Christianity  is  not  an  end, 
but  the  means  to  an  end;  namely,  the  establishment 
of  the  brotherhood  of  man  and  the  fatherhood  of 
God." 

The  shortcomings  that  one  may  find  in  Christen- 
dom, or  even  in  the  Church,  do  not  at  all  prove  im- 


132  The  Jewish  Question 

perfections  in  Christianity.  Christianity,  as  we  have 
already  learned,  is  the  sum  total  of  the  doctrines  of 
Moses  and  the  Prophets,  of  Jesus  and  the  Apostles. 
It  is  the  truth  of  God  contained  in  the  whole  Bible, 
both  the  Old  Testament  and  the  Xew. 

If  the  power  of  helpful  love,  which  the  Church 
has  been  cultivating  for  the  past  nineteen  centuries, 
has  not  yet  succeeded  in  readjusting  all  social  in- 
adequacies, it  is  mainly  because  the  one  people,  who 
above  all  others,  should  have  constituted  the  very 
keystone  in  the  Church's  arch  of  nations,  has  held 
aloof  from  doing  its  appointed  work  of  promoting  in 
the  world  the  knowledge  of  its  Sacred  Literature.2 

If  society  and  the  state  in  most  of  the  lands  of 
Christendom  arc  still  largely  Roman  in  character, 
though  Christian  in  name,  it  is  chiefly  due  to  the 
fact  that  at  the  time  when  Christianity  gained  its 
ascendency  in  the  Roman  Empire,  there  were  no 
Jews  there,  that  is,  no  Christian  Jews,  to  make  He- 
brew righteousness,  instead  of  "Roman  law,  the  foun- 
dation on  which  to  rear  Christianity's  temple  of 
love.3 

In  the  Middle  Ages,  when  a  thick  veil  of  dark- 
ness and  ignorance  covered  Europe,  in  consequence 
of  the  destruction  of  the  ancient  civilization  of  the 
Homan  Empire  by  the  yet  untutored  ancestors  of 


-  *As  an  example  of  how  the  Rabbis  utterly  misunder- 
stood the  universal  mission  of  the  Judaism  of  Moses  and 
the  Prophets  may  be  cited  the  oft  repeated  Talmudic 
dictum,  "Proselytes  are  as  burdensome  to  Israel  as 
leprosy"  (Jebam.  47b;  109b;  Kiddushin  70b;  Niddah  13b); 
and  the  malediction,  "Evil  upon  evil  betide  those  engaged 
in  religious  propaganda"  (Jebam.  109b). 
3  See  Note  P. 


The  Key  to  Our  Problem's  Solution     133 

the  present  European  nations,  the  Jews  were  practi- 
cally the  only  book-people  on  the  Continent.  While 
Europe  was  passing,  as  it  were,  through  its  second 
childhood,  the  Jews  were  the  only  mature  race 
among  nations  of  children.  "When  the  Bible  was  a 
sealed  book  to  Medieval  Christendom,  all  Jews  not 
only  could  read  it,  but  were  even  then  producing 
their  greatest  Biblical  scholars  and  commentators.4 

With  the  Renaissance,  when  people  learned  to 
read  and  Bible  truths  like  rays  of  light  penetrated 
the  darkness,  came  the  Reformation.  Only  since 
then  has  Protestant  Christendom  been  in  possession 
of  its  Bible,  for  which  right  it  had  to  fight  with  its 
life  blood.  Since  the  Reformation,  the  advance  of 
civilization  and  human  progress  has  been  in  propor- 
tion to  the  spread  of  Biblical  knowledge  and  of  pure 
Christianity.  To-day,  it  is  in  countries  where  the 
Bible  is  least  read  and  known,  that  the  Church  has 
not  emerged  from  Medievalism,  and  where  progress 
is  either  stagnant,  or  is  meeting  with  tremenduous 
opposition.  Lands  in  which  the  spirit  of  humanity 
and  justice  prevail  at  their  highest  are  those  where 
the  Bible  is  best  known,  loved  and  studied. 

In  no  age,  perhaps,  has  there  been  such  wide- 
spread interest  in  Bible  study,  nor  has  the  Book  ever 
been  so  accessible  to  every  one  who  can  read,  in 


*Rashi,  Ibn  Ezra,  the  Kimhis,  and  many  others-.  It 
should  be  no  surprise,  that  the  Christian  or  Messianic 
Faith  was  largely  misunderstood  among  the  half-civilized, 
child-like  nations  of  the  Middle  Ages.  Without  the  neces- 
sary informing  knowledge  of  the  Bible,  and  deprived  of  the 
helpful  guidance  of  the  only  people  who  could  impart  this 
knowledge,  medieval  Christendom  could  hardly  be  expected 
to  rise  to  the  height  of  Jesus  and  the  Apostles, 


134  The  Jewish  Question 

whatever  language,  as  it  is  to-day.6  And  in  no  age 
has  the  human  spirit  been  so  restlessly  stirring 
towards  freedom  and  light,  as  at  this  time.  The  ap- 
parent revolt  against  things  spiritual  and  religious 
is,  when  closely  scrutinized,  not  against  pure  re- 
ligion at  all,  but  against  certain  antiquated  human 
notions  about  religion.  In  the  fire  of  criticism,  only 
the  human  dross  will  burn  away,  while  the  gold  of 
Divine  truth  will  come  out  unscathed  in  all  its  pris- 
tine purity. 

The  end  is  not  yet.  Much,  very  much,  remains 
to  be  done,  before  the  world  will  be  filled  with  the 
knowledge  of  God  as  the  waters  cover  the  sea.  But 
the  work  is  going  on;  the  Spirit  of  God  is  moving 
men's  hearts  to  the  very  depths,  and  the  hand  of  God 
is  rapidly  removing  hitherto  almost  insuperable  bar- 
riers to  the  advance  of  Biblical  truth.7 

In  our  study  to  find  out  the  causes  which  so  far 
prevented  the  fulfilment  of  the  two  chief  promises 
predicted  in  connection  with  the  Messiah;  namely, 
the  Restoration  of  Israel  and  the  coming  of  the  Mes- 
sianic Age  of  universal  peace,  or  the  triumph  of  the 
Kingdom  of  God  with  its  resultant  brotherhood  of 


8  Since  the  past  century,  chiefly  under  the  auspices  of 
the  British  Bible  Society,  the  Bible  has  been  translated 
and  circulated  in  practically  all  the  languages  and  dialects 
of  the  globe.  Only  recently,  a  Russian  Jew,  who  in  time 
became  the  Episcopal  Bishop  of  China,  the  late  lamented 
Bishop  Schereschewsky,  consummated  the  herculean  task 
of  translating  the  whole  Bible  into  the  literary  language  of 
China,  thus  opening  up  his  people's  Book  to  almost  one- 
fourth  of  the  human  race. 

TThe  late  events  in  Russia  and  Japan  have  opened  these 
countries,  particularly  the  former,  to  the  spread  of  pure 
Christianity. 


The  Key  to  Our  Problem's  Solution     135 

man;  we  came  to  the  conclusion  that  in  both  cases 
the  postponement  of  this  happy  consummation  was 
chiefly  due  to  Israel's  own  defection. 

The  Jews  would  have  been  restored  if  they  had  re- 
pented and  accepted  the  Glad  Tidings  of  the  Mes- 
siah; the  spread  of  the  knowledge  of  God  would 
Lave  been  facilitated,  and  the  triumph  of  the  King- 
dom of  God,  the  establishment  of  the  glorious  Mes- 
sianic age,  accelerated,  if  Israel  had  remained  true 
to  his  Divinely  appointed  mission  of  being  "a  King- 
dom of  priests  and  a  holy  nation,"  of  being  the  chief 
promoters  in  the  world  of  God's  truth  in  the  Mes- 
siah. 

The  Sign  that  Jesus  did  not  see  fit  to  give  (Matt. 
12:38-39;  Mark  8:  11-12;  Luke  11:29;  23:8-9) 
and  which  was  impossible  for  St.  Paul  to  demon- 
strate (1  Corinth.  1 :  22)  has  since  been  written  large 
on  history's  page.  The  Stone  which  our  builders  re- 
fused has  become  the  world's  chief  corner  stone. 
(Ps.  118:  22;  Acts  4:  11). 

"If  the  claims  of  Jesus  have  been  rejected  by  the 
Jewish  nation,  He  has  at  least,  undoubtedly,  fulfilled 
one  part  of  the  mission  prophetically  assigned  to 
the  Messiah.  Whether  or  not  He  be  the  Lion  of 
the  tribe  of  Judah,  to  Him  assuredly  has  been  the 
gathering  of  the  nations,  and  the  Isles  have  waited 
for  His  law.  Passing  the  narrow  bounds  of  obscure 
Judea,  and  breaking  down  the  walls  of  national 
prejudice  and  isolation,  He  has  made  the  sublime 
teaching  of  the  Old  Testament  the  common  posses- 
sion of  the  world,  and  founded  a  great  Brotherhood 
of  which  the  God  of  Israel  is  the  Father.  He  alone 
also  has  exhibited  a  life  in  which  absolutely  no  fault 
can  be  found,  and  promulgated  a  teaching  to  which 


136  The  Jewish  Question 

absolutely  no  exception  can  be  taken.  Admittedly, 
He  is  the  one  perfect  man — the  ideal  of  humanity; 
His  doctrine  the  one  absolute  teaching.  The  world 
has  known  none  other,  none  equal.  .  .  The  Man 
of  Nazareth  has,  by  universal  consent,  been  recog- 
nized as  the  mightiest  Factor  in  our  world's  history: 
alike  politically,  socially,  intellectually  and  morally. 
If  He  be  not  the  Messiah,  He  has  at  least  thus  far 
done  the  Messiah's  work.  If  He  be  not  the  Messiah, 
there  has  at  least  been  none  other,  before  or  after 
Him.  If  He  be  not  the  Messiah,  the  world  has  not 
and  never  can  have  a  Messiah''  (Alfred  Edersheim). 

Keeping  in  mind  what  the  Prophets  of  the  Old 
Testament  have  said  concerning  the  fate  and  des- 
tiny of  Israel,  we  now  turn  to  the  inspired  treat- 
ment of  his  people's  problem  by  the  great  Prophet 
of  the  ISTew  Testament,  Saul  of  Tarsus. 

"Has  God  rejected  his  people  ?    God  forbid. 
God   has   not   rejected  his   People  whom   he   fore- 
knew" (Rom.  11:  1-2). 

"For  I  bear  them  witness  that  thev  have  zeal  for 
God,  but  not  according  to  knowledge.  For  being 
ignorant  of  God's  righteousness  and  seeking  to  estab- 
lish their  own  (righteousness),  they  did  not  subject 
themselves  to  the  righteousness  of  God.  For  the 
Messiah  is  the  end  (aim,  object)  of  the  law  unto 
righteousness  to  every  one  that  believes"  (Rom. 
10:2-4). 

"I  say  then,  Ttfd  they  stumble  that  they  might 
fall?  God  forbid.  But  by  their  fall  salvation  has 
come  to  the  Gentiles,  to  provoke  them  (the  Jews) 
to  jealousy"  (Rom.  11: 11), 


The  Key  to  Our  Problem's  Solution     137 

"Now  if  their  fall  is  the  riches  of  the  world,  and 
their  loss  the  riches  of  the  Gentiles ;  how  much  more 
their  fulness !"  (11:12). 

"For  if  their  casting  away  has  been  the  reconciling 
of  the  world,  what  shall  their  receiving  be,  if  not 
life  from  the  dead!"  (11:  15). 

"For  I  would  not,  brethren,  have  you  ignorant  of 
this  mystery,  lest  you  be  wise  in  your  own  conceits, 
that  a  partial  hardening  has  befallen  Israel,  until  the 
fulness  of  the  Gentiles  has  come  in." 

"And  so  all  Israel  shall  be  saved"  (11 :  25-26). 

God  has  not  rejected  the  people  of  Israel  whom  He 
has  chosen  of  old.  Their  failure  to  accept  Jesus  as 
their  Messiah,  was  not  due  to  inherent  wickedness, 
but  to  ignorance  and  misunderstanding.  Failing  to 
comprehend  the  real  nature  and  mission  of  the 
Messiah  as  presented  by  the  Prophets,  they  were  un- 
able to  recognize  in  the  person  and  work  of  Jesus 
their  own  long  expected  Messiah,  and  in  Christianity 
the  ISTew  Covenant  predicted  by  the  Prophet  and 
anticipated  by  the  Rabbis.  Unable  to  understand 
God's  simple  way  of  establishing  righteousness  in  the 
world  through  faith  in  the  Messiah,  they  devoted 
themselves  to  building  up  a  righteousness  of  their 
own  by  the  cultivation  of  innumerable  laws,  precepts 
and  regulations,  which  they  came  to  regard  as  Divine, 
and  to  the  studv  of  which  thev  devoted  their  lives. 

Christianity,  meanwhile,  passed  out  of  their  hands, 
going  directly  into  the  world,  and  leading  nation  after 
nation  into  the  Divine  Covenant  of  Israel. 

Estranged  from  the  sacred  books  which  form  the 
second  half  of  the  Bible,  and  possessing  the  most  dis- 


138  The  Jewish  Question 

torted  views  concerning  the  life  and  deeds  of  Jesus 
the  Messiah,  and  the  nature  and  meaning  of  Christi- 
anity, the  Jews,  so  far,  have  had  no  means  of  finding 
their  fatal  mistake  so  as  to  be  able  to  rectify  it.  In 
this  position  they  are  compelled  to  wait  "until  the 
fulness  of  the  Gentiles  would  come  in;"  until  Chris- 
tianity would  obtain  a  firm  hold  on  Christendom, 
when  the  Gentile  Christians,  in  their  turn,  would 
help  the  Jew  to  recognize  in  Jesus  Christ  his  own 
long  expected  Joshua  the  Messiah,  the  Holy  One  of 
Israel  and  his  Redeemer. 

Without  the  aid  and  cooperation  of  Israel,  "the  ful- 
ness of  the  Gentiles"  must  naturally  be  slow  in  com- 
ing; but  its  final  coming  shall  lead  to  "all  Israel 
being  saved/' — the  restoration  of  the  whole  nation, 
both  spiritually  and  materially;  the  literal  fulfilment 
of  those  grand  prophecies  that  belong  to  Israel  alone. 

Israel's  salvation  would  have  such  a  tremendous 
effect  upon  the  world  at  large,  stirring  up  such  a 
revival  of  pure  religion,  as  to  be  nothing  short  of 
"life  from  the  dead."  It  would  lead  to  the  rapid 
spread  in  the  world  of  real  Christianity,  filling  the 
earth  with  the  knowledge  of  God,  which  could  not 
but  result  in  the  triumph  of  God's  Kingdom  of 
truth,  justice  and  righteousness;  the  establishment 
of  peace  on  earth,  good  will  among  men. 

Sad  indeed  our  theme,  if  we  had  to  speak  only  of 
what  might  have  been,  of  what  might  have  taken 
place  in  the  past  of  yesterday,  and  had  nothing  before 
us  concerning  the  future  of  to-morrow.  The  bright 
colors  with  which  Israel's  future  is  portrayed  by  both 
Prophet  and  Apostle  make  clear  our  path  of  the 
present. 


S 


The  Key  to  Our  Problem's  Solution     139 

"To  repent  and  turn  again"  is  all  we  can  and 
must  do  to-day,  and  the  morrow  will  be  sure  to 
bring  "the  refreshing  times  from  the  presence  of  the 
Lord."  The  days  that  we  abided  without  King  and 
without  Prince  are  already  many  and  long.  Nothing 
but  sorrow  and  suffering,  disappointment  and  de- 
spair can  be  gained  by  further  delay.  Is  it  not  high 
time  that  we  return  and  seek  Jehovah  our  God  and 
David  our  King? 

Jesus  of  Nazareth  holds  the  key  to  our  problem's 
solution,  and  He  has  been  waiting  these  many  centu- 
ries to  open  the  door  for  us.  In  none  other,  and  in 
nothing  else,  is  there  salvation  for  the  Jew  (Acts 
4:12). 

Shall  we  refuse  to  accept  Him  as  our  glorious  Mes- 
siah, because  the  world  knows  Him  as  its  Christ  and 
worships  Him  as  its  Saviour?  Shall  we  close  our  eyes 
to  the  fact  that  Christianity  is  the  New  Torah,  the 
New  Covenant  of  our  own  Messiah,  because  the  na- 
tions recognize  it  as  their  rule  of  faith  and  practice  ? 

We  should  rather  rejoice  at  the  fact  that  the  na- 
tions have  come  to  worship  our  Jehovah  as  their  God ; 
that  they  have  accepted  our  Messiah  as  their  Saviour 
and  Christ,  glorying  in  Him  and  being  called  by  His 
name.  We  should  thank  God  for  the  fact  that  our 
Scriptures  have  become  the  world's  Bible,  and  that 
civilized  humanity  sits  at  the  feet  of  our  Prophets  and 
our  Apostles. 

The  books  of  the  New  Testament  are  ours,  just  as 
much  as  the  books  of  the  Old  Testament.  Ours  are 
Moses  and  Isaiah,  and  so  are  also  Peter  and  Paul. 
They  all  testify  of  Him,  of  our  own  Messiah  Jesus 
(John  5 :  39 ;  Luke  24 :  27).  Christianity  first  came 
to  us  (Acts  13 :  26,  46).    The  Apostles  and  Evangel- 


140  The  Jewish  Question 

ists,  who  first  introduced  it  into  the  world,  were  all 
ours.  Christianity,  let  us  repeat  again,  is  the  sum 
total  tff  the  doctrines  of  Moses  and  the  Prophets,  of 
Jesus'  and  the  Apostles ;  it  is  the  truth  of  God  con- 
tained in  the  whole  Bible,  both  the  Old  Testament 
and  the  New.8  The  followers  of  Christianity,  the 
Gentiles  who  profess  the  Christian  or  Messianic 
Faith  in  spirit  and  in  truth,  have  thereby  become 
Children  of  Israel's  Covenant  (bene  berith)  and 
Proselytes  of  Righteousness  (gere  zedek)  of  the 
Hebrew  Faith.  Gentile  Christians,  too,  whether  they 
realize  it  or  not,  are  Hebrews ;  they  are  the  adopted 
children  by  faith  of  our  own  Father  Abraham,  the 
first  of  the  Hebrews,  who  has  thus  become  "the 
father  of  a  multitude  of  nations"  (Gen.  17:4). 
The  real  Christian  is  a  spiritual  Israelite,  a  Hebrew 
in  spirit,  and  the  ministers  and  teachers  of  Chris- 
tianity are  priests  and  Levites  in  the  temple  of 
Jehovah  ;9  they  are  the  rabbis  of  the  New  Covenant, 
of  the  New  Torah  of  Israel's  Messiah.  The  Jew  in 
accepting  Christianity,  in  professing  faith  in  the 
Messiah,  does  not  adopt  a  religion  of  strangers,  a 
faith  of  the  Gentiles;  he  only  comes  back  into  his 
own  heritage:  he  takes  what  should  have  been  ours 
long  since.     We  do  not  cease  being  Jews  when  we 

s  Christianity  is  in  reality  neither  more  nor  less  than 
Judaism — the  real  Judaism  of  Moses  and  the  Prophets — 
with  Jesus  Christ  in  it.  Instead  of  regarding  Christianity 
as  the  antithesis  of  Judaism,  it  must  be  looked  ur>on  as 
Judaism  plus  Christ.  Just  as  Orthodox  Judaism  is  the  Old 
Testament  plus  the  Talmud  or  Rabbinism;  Reform  Juda- 
ism, the  Old  Testament  plus  rationalism;  Christian  or 
Messianic  Judaism  can  be  neither  more  nor  less  than  the 
Old  Testament  plus  the  New  Testament — the  entire  Bible. 

»"And  of  them  also  will  I  take  for  priests  and  Levites, 
says  Jehovah"  (Is.  66:  21), 


The  Key  to  Our  Problem's  Solution     141 

acknowledge  Jesus  as  our  Messiah.  As  Messiah- 
men,  as  followers  of  the  Jewish  Messiah,  who  is  "the 
root  and  offspring  of  David"  (Rev.  22:16),  we 
become  real  Jews,  Israelites  indeed. 

Nor  let  the  fear  of  being  assimilated  with  the 
Gentile  world  and  losing  our  identity  be  a  stumbling 
block  in  our  path.10  Until  all  Christendom  shall 
attain  to  the  unity  of  the  Faith  (Ephes.  4: 13),  there 
will  be  Anglican  Christians,  Lutheran  Christians, 
Roman  and  Greek  Christians,  and  many  other  kinds 

io  The  fear  of  assimilation,  the  instinctive  dread  of  being 
Gentilized  and  lost  among  the  nations  has  been  perhaps 
the  greatest  stumbling  block  in  the  Jew's  path  to  a  recog- 
nition of  Jesus  as  the  Messiah.  Since  the  time  that  the 
Church  has  become  predominantly  Gentile,  the  best  and 
the  worst  efforts  of  the  Church  to  Christianize  the  very 
people  through  whom  Christianity  was  given  to  the  world, 
have  remained  practically  fruitless— because  these  efforts- 
have  in  the  large  majority  of  cases  been  attemptsto  trans- 
form the  Jews  into  Latin  Christians,  Greek  Christians  Ger- 
man Christians,  or  Anglican  Christians,  instead  of  helping 
them  to  become  Jewish  Christians.  There  is  a  half  truth 
expressed  in  the  contention  of  the  rabbis  that  no  genuine 
Jew  can  become  a  genuine  Christian.  The  whole  truth  is 
that  no  genuine  Jew  can  become  a  Gentile  Christian 

It  is  cheering,  however,  to  find  that  of  late  the  feeling 
has  grown  in  many  quarters,  that  the  usual  barrenness 
and  sterility  of  Jewish  mission  work  was  not  entirely  due 
to  the  proverbial  stiff-neckedness  of  this  people,  but  that 
the  methods  in  vogue  had  something  to  do  with  it.  Chris- 
tian thinkers  who  have  made  a  study  of  the  Jewish  prob- 
lem are  beginning  to  realize,  that  the  cause  of  Christ  must 
remain  unpopular  among  the  Jews,  as  long  as  their  evan- 
gelization shall  be  identified  with  their  Gentilization. 

Says  Dr.  Blyth,  the  Anglican  Bishop  of  Jerusalem:  ine 
Jew  cannot,  by  the  missionary  distinction  imposed  by 
Christ,  be  incorporated  into  any  Gentile  tormrt  .CT™~*?: 
itv  When  the  Jew  sees  his  promise  in  Christ,  he  win 
mould  into  his  national  liturgy,  acts,  rites,  and  ceremonies, 
which  are  his  and  not  ours,  which  if  he  may  not  force 
them  upon  us,  we  may  not  prohibit  to  him  Does  not  the 
Church  teach  both  the  Old  and  the  New  Testament? 


142  The  Jewish  Question 

of  Christians ;  and  until  then,  we  can  be  and  remain 
Jewish  Christians.1 1 

The  Jewish  Synagogue  at  Nazareth  first  resounded 
with  the  Messianic  proclamation  of  Jesus  (Luke  4: 
16-20).  In  the  Synagogue  He  proclaimed  the  Good 
News  of  His  Kingdom  (Matt.  4:23).  It  was  the 
Synagogue  that  first  marveled  at  His  teaching  and 
His  words  of  authority  (Luke  4:  32).  In  the  Syna- 
gogue, the  great  Apostle  to  the  Gentiles,  St.  Paul, 
first  delivered  his  message  of  Salvation  (Acts  13  :  14; 
14:1;  17:10).  What  is  called  Church  is  merely 
another  term  for  that  which  we  call  Synagogue.  It 
is  the  Synagogue  of  Jesus  the  Messiah.  The  Church 
worships  Israel's  God  as  does  the  Synagogue.  It 
acknowledges  but  "one  God,  the  Father,  of8 whom  are 
all  things,  and  one  Lord,  Jesus  the  Messiah,  through 
whom  are  all  things"  (1  Corinth.  8:6).  There  may 
be  certain  things  in  the  Church  which  are  not  exactlv 
to  the  JeAv's  taste;  there  may  be  certain  things  to 
which  a  Jew,  rightly  or  wrongly,  objects.  It  may  not 
be  unnatural  for  a  Jew,  born  and  bred  in  the  Syna- 


Dr.  W.  R.  Huntington,  an  eminent  minister  of  New 
York,  says:  "With  the  methods  of  'convertion'  (of  the 
Jews)  commonly  pursued  by  Christian  evangelists  I  have 
had  small  sympathy.  Paul's  question,  'Why  compellest 
thou  the  Gentiles  to  live  as  do  the  Jews?'  (Gal  2:  14), 
ought  to  work  both  ways  and  be  translatable  into,  'Why 
compellest  thou  the  Jews  to  live  as  do  the  Gentiles?'  We 
have  tried  too  hard  to  Gentilize  the  Jews." 

nit  is  true  that  as  matters  stood,  the  acceptance  of 
Christianity  by  individual  Jews,  has-  inevitably  led  to  the 
ultimate  assimilation  of  themselves  or  their  progeny.  But 
this  need  not  be  the  case  when  considerable  numbers  of 
Jews  turn  to  the  Messiah,  when  a  Messianic  movement  is 
launched  amone;  the  Jews,  when  communities  of  Jewish 
believers  in  the  Messiah  spring  up  again  all  through  Jewry, 
as  in  the  early  Christian  centuries. 


The  Key  to  Our  Problem's  Solution     143 

gogue,  to  feel  somewhat  strange  among  his  Gentile 
fellow-worshippers.  The  Sephardic  Jew  may  have 
the  same  feeling  of  strangeness  when  he  happens  to 
worship  among  Ashkenazi  Jews,  or  an  Orthodox 
Jew  among  his  co-religionists  of  the  Reform  cult.  In 
order  to  accept  Jesus  as  their  Messiah,  the  Jews  need 
not  at  all  close  their  own  synagogues.  Jesus  is  no 
stranger  to  the  Synagogue. 

In  the  age  of  the  Apostles  Communities  of  Jewish 
believers  in  the  Messiah  peacefully  thrived  through- 
out all  Judea  and  Galilee  and  Samaria  (Acts  9 :  31). 
We  need  hut  revive  those  ancient  Messianic  com- 
munities to  reestablish  the  Jewish  Apostolic  Church 
— or  shall  we  call  it  Synagogue? — "built  upon  the 
foundation  of  the  Apostles  and  Prophets,  the  Messiah 
Jesus  Himself  being  the  chief  cornerstone"  (Ephes. 
2:20). 

Our  mission  and  destiny  are  yet  before  us.  We 
would  long  since  have  disappeared  if  it  all  belonged 
to  the  past.  The  world,  the  great  Christian  world, 
needs  us.  It  needs  our  zeal  for  righteousness,  our 
enthusiasm  for  the  ideal.  It  needs  us  to  help  fill  the 
earth  with  the  knowledge  of  our  own  Scriptures,  with 
which  no  nation  is  yet  as  familiar  as  we  are.12  The 
world  needs  us,  and  our  Messiah  is  waiting  for  us  to 
take  our  rightful  place  in  His  Kingdom. 

Let  the  past  nineteen  centuries  of  disobedience  and 
rebellion,  of  prejudice  and  ignorance,  of  wasted 
efforts  and  disappointed  hopes,  of  sadness  and  gloom, 

12  This,  unfortunately,  cannot  be  said  of  "the  Jews  born 
in  the  United  States  who  are  to-day  of  all  people  who  are 
not  illiterates  most  woefully  ignorant  of  the  Bible"  (Report 
of  the  Jewish  Publication  Society  of  America,  1906-1907, 
p.  13). 


144  The  Jewish  Question 

of  homelessness  and  ceaseless  wanderings,  "fly  away 
as  a  dream  and  be  chased  away  as  a  vision  of  the 
night"  (Job  20:8). 

Let  but  young  Israel,  the  spirited  new  Jew  of 
our  day  and  generation,  remember  the  Prophet's 
admonition, 

"In  calmness  and  repose  ye  shall  be  saved, 
In  quietness  and  confidence  shall  be  your  strength" 

(Is.  30:15). 

Instead  of  being  the  foremost  in  spreading  the  new 
doctrines  of  discord  and  revolt,13  let  them  enlist 
under  the  banner  of  God's  Kingdom  of  justice,  right- 
eousness and  peace.  Like  their  Galilean  compeers  in 
the  Judea  of  old,  let  them  boldly  proclaim  the  Good 
2sTews  of  the  Messiah  all  through  Jewry.  How 
quickly  would  then  their  people's  knotty  problem  be 
unraveled  and  vanish  like  a  dream ! 

There  never  was  a  time  when  the  Jews  were  so 
well  prepared  for  the  message  of  the  Messiah  as  they 
are  at  present.  The  greater  half  of  them,  and  that 
the  most  important  half,  who  have  been  pent  up  in 
the  great  Russian  Ghetto — the  so-called  Jewish  Pale 
— have  but  lately  emerged  from  Medievalism  into 
modern  life.  They  are  now  passing  through  a  period 
of  transition,  not  unlike  that  which  preceded  the 
great  Protestant  Reformation.  The  revolt  against 
Pabbinism  is  wide  spread,  and  the  young  are  practi- 
cally all  leaving  the  Synagogue.  The  so-called  re- 
form Synagogue  of  the  German  Jews,  built  on  un- 
stable and  mistaken  foundations,  and  assimilating  in 
its  tendencies,  has  nothing  to  offer  these  young  and 
wide-awake  Jews.     Unspirited  and  non-spiritual,  the 


is  See  Note  Q. 


The  Key  to  Our  Problem's  Solution     145 

reform  Synagogue,  with  its  negative  doctrines,  can 
never  attract  the  spirited  and  idealistic  New  Jew. 
For  lack  of  something  better,  Socialism  or  Nation- 
alism, or  what  is  a  combination  of  the  two,  supply  for 
a  while  the  immediate  soul-yearnings  of  the  young 
Jew,  and  the  air  in  the  ghetto  is  all  but  filled  with 
these  new  doctrines.     But  "man  lives  not  by  bread 
alone"   (Dent   8:3;  Matt.  4:4).     This  great  and 
ancient  people,  who  have  given  the  world  its  Bible 
and  Religion,  cannot  long  continue  in  irreligion.     It 
is  impossible  to  conceive  that  the  people  of  Moses  and 
the  Prophets,  of  Jesus  and  the  Apostles,  will  finish 
up  their  four  thousand-year-old  history  by  repudiat- 
ing their   own   and   the   world's   greatest    and^  best. 
Young  Israel  has  only  to  find  out  what  Christianity 
really  is;  they  have  only  to  discover  that  it  is  all 
their  own,  and  that  it  is  able  to  give  them  all  that 
Socialism  or  Nationalism  ever  offered  and  a  good 
deal,  an  infinite  deal,  more   (Matt.   6:33;   19:29; 
Mark   10:29-30;   Luke    18:29-30),   to   become  the 
most  zealous  of  Messiah's  followers  and,  with  all  the 
fire   of  their   reawakened   powers,   to   promote   His 
Kingdom  in  the  world. 

Zion,  the  possession  of  which  is  beyond  all  the 
efforts  of  the  Zionists,  will  become  ours  when  we  can 
return  thither  as  the  redeemed  of  Jehovah  (Is.  35: 
10).  While  blossoming  and  budding  in  all  lands, 
our  center  will  again  be  the  Holy  Land  of  Israel, 
from  where  our  Peters  and  Pauls  will  once  more  go 
forth  to  fill  the  earth  with  the  fruit  of  justice  and 
righteousness.  From  being  a  curse  among  the  na- 
tions we  shall  become  a  blessing — a  blessing  to  our- 
selves and  a  blessing  to  the  world.  The  time  will  be 
hastened  when  the  earth  shall  become  filled  with  the 


146  The  Jewish  Question 

knowledge  of  God  as  the  waters  cover  the  sea.  The 
glorious  Messianic  age  will  be  ushered  in  and  God's 
Kingdom  on  earth,  the  great  human  Brotherhood 
under  the  Fatherhood  and  Kingship  of  God  and  His 
Anointed,  will  become  an  established  fact. 

"Shake  off  the  dust; 
Arise,  O  my  People! 
And  adorn  thyself  with 
Thy  beautiful  attire. 
By  the  hand  of  Jesse's  Son, 
The  Bethlehemite,  draw 
Nigh  to  my  soul,  redeem  it." 

"Awake,  awake,  arise  and  shine, 
For  thy  Light  has  come. 
Awake,  awake,  utter  a  song; 
For  the  glory  of  Jehovah 
Upon  thee  is  revealed." 

"To  right  and  to  left  thou  wilt  extend, 
And  Jehovah  thou  shalt  magnify. 
By  the  hand  of  the  Man,  the  Son  of  Perez, 
We  shall  rejoice  and  be  glad."** 


14  Chanted  in  the  Synagogue  on  Sabbath  Eve. 


ADDITIONAL  NOTES 


NOTES 


Note  A.  Attitude  of  R.  Johannan  ben  Zakkai  toward  the 
patriotic  Zealots. 

Note  B.  Attitude  of  Talmud  authorities  toward  the 
books  of  the  New  Testament  and  Jewish  Christians 
(Minin). 

Note  C.     The  so-called  "Sword  passages"  in  the  Gospels. 

Note  D.    The  Synagogue  interpretation  of  Isaiah  53. 

Note  E.  Talmudic  discussion  of  the  name  of  the 
Messiah.  A  controversy  between  a  Min  (Jewish  Christian) 
and  a  Rabbi. 

Note  F.  A  unique  Talmudic  passage  in  regard  to  the 
reduction  of  the  613  commandments  into  their  elements. — 
Hillel  teaches  a  Pagan  the  whole  Law  while  standing  on 
one  leg. 

Note  G.  How  the  Rabbis  interpreted  the  Messianic  texts, 
before  the  exigencies  of  Controversy  compelled  them  to 
forced  interpretations. 

Note  H.  R.  Akiba  laughs  when  he  sees  a  fox  coming  out 
from  the  place  of  the  Holy  of  Holies. 

Note  I.  Literary  sterility  of  Second  Palestinian  Period. 
— Some  mistakes  of  "Higher  Criticism." 

Note  J.  Daniel's  forecast  of  the  time  of  the  rise  of  the 
Kingdom  of  Heaven. — A  Midrashic  Couplet. 

Note  K.  The  advantage  of  reading  the  New  Testament 
in  Hebrew. 

Note  L.  Was  St.  Paul's  interpretation  of  the  "Kingdom" 
different  from  that  of  Jesus? — The  "world  to  come"  accord- 
ing to  Jesus;  according  to  Rab. 

Note  M.  An  analysis  of  the  sayings  of  Jesus  concerning 
the  Second  Advent. 

Note  N.  The  Positive  Golden  Rule  of  Jesus  and  the 
Negative  of  Tobit,  Hillel,  and  Confucius. 

Note  O.     The  Ancient  Roman  civilization  and  charity. 

Note  P.  Roman  Law  and  Hebrew  Righteousness  (Zeda- 
kah). 

Note  Q.     Socialism  and  the  Jews. 

148 


NOTES 

Note  A.  Some  of  the  great  Rabbis  of  that  day,  whose 
vision  was  enlightened  by  their  study  of  the  Prophets, 
knew  that  the  terrible  Roman  scourge  was  only  a  rod  in 
God's  hand  to  chastise  wayward  Israel  and  lead  him  to 
repentance.  Like  Jeremiah  of  old,  they  were  tireless  in 
counselling  peace.  But  the  misguided  zeal  of  the  patriots 
won  the  day  to  their  own  destruction.  The  great  Rabbi 
Johannan  ben  Zakkai,  despairing  of  ever  being  able  to  in- 
fluence the  maddened  war  party,  and  foreseeing  the  in- 
evitable doom  of  the  nation,  and  the  final  loss  of  its 
possessions,  endeavored  to  save  at  least  the  spiritual  pos- 
sessions of  the  Jew,  the  Torah.  He  managed  to  elude  the 
vigilance  of  the  patriotic  zealots,  during  the  siege  of 
Jerusalem  by  the  Romans,  by  feigning  death  and  having 
himself  carried  out  of  the  city  as  a  corpse.  When  presented 
before  the  Roman  general  he  asked  for  nothing  but  to  be 
allowed  to  put  up  his  school  in  the  small  town  of  Jabneh. 
or  Jamnia,  where  he  could  continue  to  teach  the  Torah 
(Gittin  56a  and  b).  This  town  whither,  after  the  destruc- 
tion of  the  Temple,  the  Sanhedrin  also  removed  (Rosh 
Hashan.  31a),  remained  for  years  the  chief  seat  of  Rab- 
binical learning  and  authority. 

There  have  been  very  few  Jews  since  who  refuse  to  admit 
the  wisdom  and  true  patriotism  of  the  clear  headed  and  far- 
seeing  Rabbi,  as  against  the  reckless  patriotism  of  the 
Zealots. 

Note  B.  The  following  quotations  show  the  attitude  of 
the  Talmudic  authorities  to  the  books  of  the  New  Testa- 
ment, and  to  Jewish  Christians  in  general: 

"The  Evangels  and  Books  (Bibles)  of  Minin  (Jewish 
Christians)  are  not  to  be  saved  from  fire;  they  should 
rather  be  burned,  together  with  the  Divine  names  in  them. 
R.  Jose  says,  On  weekdays  one  must  cut  out  the  Divine 
names  that  are  in  them,  and  bury  them;  the  rest  he  should 
burn.  Said  R.  Tarphon,  I  swear  by  my  children  if  these 
books  ever  come  in  my  hands,  I  shall  burn  them  together 
with  the  Divine  names  that  are  in  them"  ( Shabb.  116a) . 

"A  scroll  of  the  Law  ( Pentateuchal  Scroll  for  Synagogue 
reading),  written  by  a  Min  (Jewish  Christian),  should  be 

149 


150  The  Jewish  Question 

burned;  written  by  a  Gentile,  it  should  be  buried;  if  found 
in  the  hands  of  a  Min,  it  should  be  buried,  found  in  the 
hands  of  a  Gentile,  some  say,  it  should  be  buried,  but  ac- 
cording to  others,  it  may  be  used  for  reading"  (Gittin  45b). 

On  the  same  Talmudic  page  (Shabb.  116)  there  is  a  direct 
quotation,  or  rather  a  misquotation,  from  the  Gospels,  the 
only  one  perhaps,  in  all  Rabbinical  literature.  It  is  of 
interest  as  showing  that  some,  at  least,  of  the  books  of  the 
New  Testament  were  already  well  known  in  the  first 
century. 

A  certain  "philosopher,"  a  neighbor  of  Rabban  Gamaliel, 
tells  that  rabbi  that  since  the  exile,  the  Law  of  Moses  has 
been  taken  away  and  another  book  given  in  its  place.  On 
another  occasion  he  tells  him  that  it  is  written  in  this 
book,  "I  came  not  to  take  away  from  the  Law  of  Moses, 
but  (nor)  to  add  to  it."  Evidently  intended  for,  "I  came 
not  to  destroy,  but  to  fulfil"  (Matt.  5:  17). 

Note  C.  Jewish  controversialists  try  to  make  much  of 
the  so-called  "sword  passages"  in  the  Gospels.  Passages 
like  the  following:  "Think  not  that  I  came  to  send  peace 
on  the  earth;  I  came  not  to  send  peace  but  a  sword"  (Matt. 
10:  34) ;  "Think  you  that  I  came  to  give  peace  in  the  earth? 
I  tell  you,  nay,  but  rather  division"  (Luke  12:  51),  and  the 
direction  to  the  Disciples  that  "he  that  has  no  sword,  let 
him  sell  his  cloak  and  buy  one"  (Luke  22:  36),  are  taken 
out  of  their  context,  and  brought  forth  to  show  the  war- 
like spirit  of  Christianity.  These  isolated  texts,  among 
hundreds  of  others  breathing  the  spirit  of  "peace  on  earth, 
good  will  to  men"  (Luke  2:  14),  are  taken  to  prove  that 
Christianity  from  its  very  beginning  has  been  a  religion 
of  the  sword.  Some  even,  trying  to  read  between  the  lines 
of  the  Gospel  narrative,  say  that  Jesus  must  have  led  an 
armed  revolt  against  the  Roman  power,  for  which  act  of 
treason  he  suffered  the  penalty  of  the  Roman  law.  (See 
Jew.  Encyc.  Art.  Christianity.) 

That  Pilate  himself  disproves  the  charge  that  Jesus  per- 
verted the  people  (Luke  23:  14),  and  Christ's  memorable 
words,  "Render  unto  Caesar  the  things  that  are  Caesar's" 
(Matt.  22:  21),  counts  for  nothing  with  these  critics. 

A  right  understanding  of  these  texts,  which  have  proved 
such  a  stumbling  block  to  the  Jew,  is  of  great  importance, 
and  we  shall  endeavor  to  bring  them  out  in  their  real 
meaning. 

When  He  sends  out  the  twelve  Disciples  on  their  first 
Mission  tour,  to  proclaim  the  coming  of  the  Kingdom  of 
Heaven  (Matt.  10:  5-7),  Jesus  begins  by  disillusioning  their 


Notes  15i 

minds  of  the  belief  then  held  in  common  by  the  Disciples 
and  the  people,  that  the  Kingdom  of  Heaven  would  im- 
mediately be  established  and  the  Messianic  age  of  universal 
peace  and  righteousness  would  be  ushered  in  by  a  miracle 
(Luke  19:  11;  24:  21).  He  now  tells  them  on  what  a 
tremendous  task  they  are  setting  out,  and  prepares  them  for 
what  they  are  to  expect  (Matt.  10:  16-22).  The  light  which 
they  are  to  spread  will  stir  up  all  the  powers  of  darkness. 
They  will  have  to  stand  arrests,  scourgings,  hatred,  yea, 
death  itself,  for  the  sake  of  the  message. 

It  was  not  His  way  suddenly  to  change  human  nature. 
"This  generation  seeks  after  a  sign  (a  miraculous  redemp- 
tion), but  there  shall  no  sign  be  given  to  it"  (Luke  11:  29; 
Matt.  12:  39).  Poor  humanity,  steeped  in  darkness,  ignor- 
ance and  sin,  can  only  gradually  be  led  up  to  the  light. 
But  in  the  meantime  the  bearers  of  the  light  which  He 
came  to  kindle  in  the  world  (Luke  12:  49)  shall  be  exposed 
to  all  kinds  of  dangers  and  even  martyrdom.  Indeed,  He 
Himself  their  Master,  must  undergo  the  hardest  of  martyr- 
doms, the  worst  of  deaths  (Luke  12:  50),  and  the  Disciple 
is  not  above  his  Master  (Matt.  10:  24-25). 

The  sword  of  which  He  speaks  (Matt.  10:  34;  Luke  12: 
51)  is  not  one  which  His  followers  are  to  use,  but  which 
will  be  used  against  them.  As  far  as  they  are  concerned, 
they  are  not  only  to  go  out  unarmed,  but  entirely  empty 
handed,  without  even  provisions  or  the  means  with  which 
to  purchase  some  (Matt.  10:  9-10).  The  only  weapon  they 
are  to  carry  for  their  conquest  of  the  world  is  this  message 
of  the  Kingdom  of  peace  and  righteousness  (Mark  16:  15), 
and  the  sword  of  the  Spirit  (Ephes.  6:  17). 

However  often  the  lesson  was  impressed  upon  the  Disci- 
ples by  precept,  parable  and  example,  that  the  "Kingdom 
of  God  comes  not  with  observation;"  that  it  is  not  to  be  a 
visibly  established  Kingdom,  but  that  "it  is  within  you" 
(Luke  17:  20-21),  that  it  aims  at  regenerating  the  world 
through  the  regeneration  of  the  human  heart;  that  it  was 
not  for  them  to  know  when  it  would  be  fully  and  victori- 
ously established  (Matt.  24:36;  Acts  1:7),  but  that  it 
was  to  be  their  task,  as  indeed  it  was  their  Master's,  to 
proclaim  and  promote  it — yet  they  could  not  understand 
it  (Luke  18:  34;  John  12:  16);  and,  until  the  very  end  of 
Christ's  earthly  career,  they  continued  in  their  supposition 
that  "the  Kingdom  of  God  was  immediately  to  appear" 
(Luke  19:  11). 

We  may  imagine  how  the  heart  of  the  Disciples  must 
have  palpitated  with  joyous  anticipation  of  the  approach- 
ing great  redemption  which  should  soon  be  visibly  wrought 


152  The  Jewish  Question 

by  the  One  they  so  intimately  knew  to  be  none  other  than 
the  long  expected  Messiah   (Matt  16:  15-16). 

The  multitude  had  just  acclaimed  His  entry  into 
Jerusalem  in  glorious  humility,  shouting  "Hosanna  to  the 
son  of  David"  (Matt.  21:  9);  "Blessed  be  the  Kingdom  of 
our  father  David  that  cometh!"  (Mark  11:  10).  Soon  He 
will  set  up  His  throne  on  Zion,  and  establish  His  Kingdom 
of  justice  and  righteousness  (Is.  9:  6-7). 

But  day  after  day  passed,  and  nothing  in  particular 
happened.  These  last  days  instead  of  being  filled  with 
the  rapid  movement  of  stupendous  events,  culminating 
in  the  one  final,  glorious  and  marvelous  issue,  were,  from 
morning  to  night,  quietly  spent  by  Him  in  the  Temple 
teaching  the  people,  who  would  come  early  in  the  morning 
to  hear  Him  (Luke  21:  37-38). 

His  enemies,  however,  were  meanwhile  busily  engaged  in 
"seeking  how  they  might  destroy  Him,  for  they  feared 
Him"  (Mark  11:  18;  Luke  22:  2). 

The  last  night  arrives;  the  Paschal  meal  is  partaken  to- 
gether by  the  Master  and  His  Disciples.  They  all  feel  that 
that  the  crisis  is  at  hand.  The  traitor,  one  of  their  own 
number,  had  already  gone  out  to  betray  his  Master.  After 
reciting  the  Hallel,  they  rise  to  go  to  their  usual  nightly 
retreat  on  Mount  Olivet  (Matt.  26:30).  But  they  will 
surely  be  overtaken  to-night.  Judas  will  undoubtedly  come 
upon  them  with  the  Temple  police  to  arrest  their  Master. 
Shall  they  not  defend  Him?  Shall  those  few  loyal  ones, 
who  were  ready  to  die  with  Him  (Mark  14:  31),  let  the 
wicked  lay  hands  on  their  beloved  Master,  without  a 
struggle?  Human  nature  asserts  itself.  They  must  have 
weapons.  If  each  of  them  could  at  least  be  supplied  with  a 
sword!  The  time  indeed  is  so  short,  and  even  if  there 
were  time,  where  is  the  money  to  come  from  with  which 
to  supply  arms?  The  betrayer  on  leaving  carried  also  the 
purse  with  him  (John  13:  29).  If  only  the  Master  would 
consent  to  show  one  of  His  signs,  to  work  one  of  His 
miracles! 

The  Master  knows  how  soon  they,  who  are  now  pro- 
fessing their  readiness  to  die  for  Him,  will  all  leave  Him 
and  flee  (Mark  14:  50).  Even  Peter,  who  is  so  vehement  in 
his  protestations  of  loyalty,  will  deny  his  Master  thrice 
before  the  dawn  of  another  da>  (Luke  22:  34).  But  He 
is  now  affected  not  so  much  by  the-  weakness  of  poor  human 
nature  in  the  face  of  temptation  (Mark  14:  38),  as  by  their 
failure  to  understand,  after  all  that  they  had  learned  as 
to  the  character  of  His  Kingdom,  that  the  sword  has  no 


Notes  153 

place  in  it.  There  had  indeed  been  times  when  their  lack 
of  faith  and  understanding  taxed  even  His  infinite  Patience, 
and  called  forth  severe  rebuke  (Matt.  17:  17;  Mark  9:  19), 
but  now,  on  the  last  night  of  His  earthly  career,  with  the 
shadow  of  suffering  and  death  looming  up  before  Him,  tne 
patience  and  kindness  He  displays  are  boundless.  He 
knows  that  soon  the  whole  truth  will  dawn  on  them,  and 
thev  will  understand.  If  any  rebuke,  or  irony,  is  conveyed 
by  the  Master's  words.  His  voice  hardly  betrays  it. 

"When  I  sent  vou  forth  without  purse,  and  wallet,  and 
shoes,  lacked  ye  "anything?"  No,  they  did  not.  But  now 
you  want  the  sword  to  depend  on  for  protection  and  de- 
fence. Have  swords,  if  you  think  you  must  have  them. 
Take  along  now  purse  and  wallet,  and  supply  yourselves 
with  swords,  even  if  you  must  sell  your  cloaks  to  get  them. 
You  will  then  have  occasion  to  find  out  how  much  you  can 
rely  on  swords.  There  are,  you  say,  two  swords  in  your 
possession.  That  will  do.  For  all  the  good  swords  can  do, 
two  are  quite  sufficient   (Luke  22:  35-38). 

When  they  are  attacked,  and  one  of  the  Disciples  does 
draw  the  sword,  He  quickly  stops  him,  «  Put  back  thy 
sword  into  its  place,  for  all  they  that  take  the  sword  shall 
perish  with  the  sword"   (Matt.  26:  52). 

And  yet  the  antagonists  of  Christianity  say  that  Jesus 
directs  His  followers  to  have  recourse  to  the  sword. 

Note  D  "Isaiah  53  must  always  have  been  Messianically 
understood.  It  formed  the  groundwork  of  Messianic 
thoughts  to  the  New  Testament  writers;  nor  did  the  Syna- 
gogue read  it  otherwise,  till  the  necessities  of  controversy 
diverted  its  application,  not  indeed  from  the  times,  but 
from  the  person  of  the  Messiah." 

"Behold  my  servant  shall  prosper"  (Is.  ! 52:  13) ;  Targum 
Jonathan  has  it,  "Behold  my  servant  the  Messiah  ahrtl 
Prosper  "  R.  Moses  Alshich  declares,  "Behold  our  Rabbis 
of  blessed  memory  concluded  with  one  mouth  even  as 
thev  have  received  it  from  their  predecessors,  that  this  is 
spoken  of  the  King  Messiah."  „*„,«+«  ^a 

Ibn  Ezra,  in  his  commentary  on  the  chapter,  admits  the 
strained  position  of  the  modern  interpretations.  This 
chapter,"  he  writes,  "is  very  difficult.  Our  opponents  say 
that  it  refers  to  their  god  ...  .  many  interpret  it  of 
the  Messiah,  because  our  ancients  of  blessed memory ^have 
said  that  Messiah  was  born  the  day  when  the  temple  was 
destroyed,  and  that  He  is  bound  in  chains. 

Abarbanel  opens  his  exposition  of  this  chapter  with  the 
following:  "The  first  question  to  decide  (in  regard  to  this 


154  The  Jewish  Question 

chapter)  is  of  whom  does  this  prophecy  speak;  for  the 
wise  of  the  Nazarenes  have  explained  it  as  referring  to 
that  man  who  was  hanged  towards  the  close  of  the  second 
temple,  who  was,  according  to  their  views,  the  son  of  the 
blessed  God,  being  incarnate  in  the  womb  of  the  Virgin,  as 
is  well  known  in  their  sayings.  And  truly,  Jonathan  ben 
Uzziel  has  interpreted  it  of  the  Messiah  that  is  to  come; 
and  this  is  also  the  opinion  of  our  wise  men,  in  many  of 
the  Midrashim." 

Note  E.  The  following  Talmudic  discussion  of  the  names 
of  the  Messiah  is  also  of  interest,  as  showing  the  applica- 
tion of  several  Messianic  texts. 

"Said  R.  Johanan,  The  world  was  created  only  for  the 
Messiah.  And  what  is  His  name?  The  school  of  R.  Shila 
said,  'Shiloh'  is  His  name;  according  to  Gen.  49:  10,  'The 
scepter  shall  not  depart  from  Judah  .  .  .  until  Shiloh 
come.' —  The  School  of  R.  Janai  said,  'Jinon'  is  His  name; 
according  to  Ps.  72:  17,  'His  name  shall  flourish  (jinon) 
as  long  as  the  sun.' — The  school  of  R.  Hanina  said, 
'Haninah'  is  His  name;  after  Jerem.  16:  13,  'For  I  shall 
give  you  no  favor  (haninah).' — Others  say,  'Menahem'  is 
His  name;  as  in  Lament.  1:  16,  'Because  the  comforter 
(menahem)  ....  is  far  from  me.' — Our  Rabbis  say,  "The 
Leprous  One  of  the  house  of  Rabbi'  is  His  name;  according 
to  Is.  53:  4,  'He  bore  our  griefs  and  carried  our  sorrows, 
yet  we  esteemed  him  stricken  (negua,  leprous),  smitten  of 
God,  and  afflicted'"  (Sanhed.  98b). 

In  Sanhed,  38b,  there  is  a  record  of  a  controversy  be- 
tween a  Min  (Jewish-Christian)  and  a  rabbi,  in  which  the 
latter  makes  a  curious  concession. 

A  certain  Min  asked  of  R.  Iddith,  "It  is  written,  'And 
unto  Moses  he  said,  Come  up  unto  Jehovah'  (Ex.  24:  1) ;  it 
should  rather  be,  'Come  up  unto  me?' "  The  rabbi  answers 
that  the  speaker  must  be  Metatron,  whose  name  is  like 
that  of  his  Master;  according  to  the  text  'For  my  name 
is  in  him'  (23:  21).  "If  so,"  the  Min  asks,  "Let  us  wor- 
ship him  (Metatron)?"  The  Rabbi  replies,  "It  is  written, 
'Thou  shouldest  not  rebel  against  him'  (ibid) ;  read  instead, 
'Thou  shouldest  not  interchange  him'  (Metatron  with  God). 
(The  play  of  words  is  on  two  similar  Hebrew  verbs,  "Marah" 
to  rebel,  "mur"  to  exchange).  "Then  why,"  the  Min  further 
asks,  "does  it  say,  'He  will  not  pardon  your  transgres- 
sions?'" (Ibid).  (Forgiveness  of  sin  being  a  Divine  attri- 
bute). To  this  the  Rabbi  defiantly  rejoins,  "We  simply 
made  up  our  minds  not  to  accept  him  even  as  a  guide." 


Notes  155 

Rashi's  comment  on  the  last  words  is,  "We  have  it  as  a 
certainty  tha.t  he  is  unable  to  forgive  sin;  and  we  also 
despised  and  rejected  him  and  refused  to  accept  him  even 
as  a  guide." 

Note  F.  Even  among  the  Rabbis,  whose  prevailing 
view  was  that  everything  in  the  Law  was  equally  holy 
and  equally  binding,  and  who  even  made  the  many  legal 
innovations  of  their  own  of  as  great,  if  not  greater,  obli- 
gation as  those  of  Scripture  itself,  ("One  must  be  more 
strict  in  observing  the  commands  of  the  Scribes  than  those 
of  the  Torah.  .  .  For  he  that  transgresses  the  words  of  the 
Scribes  is  guilty  of  death,"  Erub.  21b) ;  even  among  them 
there  were  those  who  could  discern  the  grain  from  the 
husk;  as  the  following  unique  passage  will  show. 

"Moses  received  613  commandments.  David  came  and 
reduced  them  to  eleven;  according  to  Ps.  15.  'Jehovah,  who 
shall  abide  in  thy  tabernacle?  Who  shall  dwell  in  thy 
holy  hill?  (1)  He  that  walks  uprightly,  (2)  and  works 
righteousness,  (3)  and  speaks  truth  in  his  heart.  (4)  He 
that  slanders  not  with  his  tongue,  (5)  nor  does  evil  to 
his  neighbor,  (6)  nor  takes  up  a  reproach  against  his 
neighbor.  (7)  In  whose  eyes  a  vile  person  is  contemned, 
(8)  but  he  honors  them  that  fear  Jehovah,  (9)  He  that 
swears  to  his  own  hurt,  and  changes  not,  (10)  He  that 
puts  not  his  money  in  usury,  (11)  nor  takes  bribes  against 
the  innocent.  He  that  does  these  things  shall  never  be 
moved.' " 

Isaiah  came  and  reduced  them  to  six;  according  to  the 
text,  (1)  'He  that  walks  righteously,  (2)  and  speaks  up- 
rightly; (3)  that  despises  the  gain  of  oppression,  (4)  that 
shakes  his  hands  from  holding  of  bribes,  (5)  that  stops 
his  ears  from  hearing  of  blood;  (6)  that  shuts  his  eyes 
from  seeing  evil.    He  shall  walk  on  high'  (Is.  33:  15-16). 

Micah  came  and  reduced  them  to  three;  as  it  is  written, 
'He  showed  thee,  O  man,  what  is  good  and  what  Jehovah 
requires  of  thee;  (1)  but  to  exercise  justice,  (2)  and  to 
love  mercy;  (3)  and  to  walk  humbly  with  thy  God' 
(Micah  6:  8). 

Isaiah  came  again  and  reduced  them  to  two;  according 
to  the  text,  'Thus  says  Jehovah,  (1)  Keep  justice  and 
(2)   do  righteousness'  (Is.  56:  1). 

Amos  came  and  reduced  them  to  one;  according  to  the 
text,  'Thus  says  Jehovah  to  the  house  of  Israel,  (1)  Seek 
ye  me,  and  ye  shall  live'  (Amos.  5:  4)." 

A  rabbi  here  interposes  a  remark,  that  "seek  ye  me" 
might  mean  in  the  whole  Torah;  so,  instead  of  Amos,  he 


156  The  Jewish  Question 

puts  in  "Habbakuk,  who  reduced  them  to  one;  as  it  is  writ- 
ten, 'The  righteous  shall  live  by  faith'  (Habak.  2:  4)" 
(Makkoth  24a). 

"For  therein  is  revealed  the  righteousness  of  God  from 
faith  unto  faith;  as  it  is  written,  The  righteous  shall  live 
by  faith"   (Rom.  1:  17). 

"That  no  man  is  justified  by  the  law  before  God,  is  evi- 
dent, for  the  righteous  shall  live  by  faith"  (Gal.  3:  11). 

"A  pagan  appeared  before  Shammai,  asking  to  be  ini- 
tiated in  the  Hebrew  faith,  on  condition  that  he  should 
teach  him  the  whole  To  rah,  while  he  (the  pagan)  stood 
on  one  foot.  The  rabbi  pushed  him  away  with  a  builder's 
cubit  which  he  had  in  hand.  The  man  then  went  to 
Hillel,  who  initiated  him,  saying,  'Whatever  is  hateful  to 
thee,  do  not  to  thy  neighbor;'  this  is  the  whole  Torah. 
All  the  rest  is  its  commentary;  go  and  learn"  (Shabb  31a). 

Note  G.  It  is  just  about  these  early  Messianic  prophecies, 
where  the  vision  is  more  or  less  veiled,  that  the  fiercest 
battle  of  controversy  has  been  raging.  The  strongest 
weapons  of  the  controversialists,  ancient  or  modern,  have 
been  trained  against  the  Messianic  application  of  such 
texts  as  Gen.  3:  15;  49:  10;  Num.  24:  17;  Deut.  18:  18;  Is. 
7:  14;  9:  5-6;  53;  Ps.  2:  7,  12;  72;  110,  and  some  others. 
They  curiously  assume  that  if  they  can  overthrow  the 
Messianic  reference  to  "the  woman's  seed;"  if  it  could  be 
proven  that  the  term  "Shiloh"  refers  to  a  place  instead 
of  a  person;  if  Balaam  had  not  the  Messiah  in  view  when 
he  sang  of  "a  star  arising  from  Jacob;"  if  Isaiah's  designa- 
tion of  the  mother  of  Emmanuel  could  be  translated  "young 
woman,"  instead  of  "virgin;"  if  the  "wonder  child,"  who 
was  to  become  the  "Prince  of  Peace,"  could  be  made  to 
refer  to  Hezekiah,  instead  of  the  Messiah;  if  the  "suffering 
servant  of  Jehovah  who  bears  our  sins"  could  be  applied 
to  Israel  in  Messianic  times,  instead  of  to  the  suffering 
Messiah;  and  if  the  words  in  the  Second  Psalm  translated 
"kiss  the  son,"  could  be  given  some  other  meaning — then 
these  changes  in  interpretation  would  cause  the  whole 
Christian  structure  to  fall  to  pieces. 

It  is  true  that  the  Messianic  application  of  several  of 
the  early  prophecies  cannot  be  proved  with  mathematical 
certainty,  and  that  in  some,  at  least,  of  these  texts,  other 
interpretations,  besides  the  traditional,  are  quite  admis- 
sible. But,  it  must  be  borne  in  mind  that  the  traditional 
interpretation  of  these  texts  does  not  belong  to  the  Church 
alone.    The  ancient  Synagogue  read  the  King  Messiah  in 


Notes  157 

oractically  all  of  those  Old  Testament  passages  to  which 
the  Church  appeals,  and  in  fact  in  a  good  many  more. 
When  the  exact  meaning  of  a  Hebrew  term  is  uncertain, 
it  can  help  us  very  little  to  know  how  this  or  that  modern 
commentator  explains  it;  but  the  interpretation  of  he 
ancient  authorities  is  important  since  this  shows  the 
prevailing  Jewish  view  during  the  time  of  Christ. 

The  exigencies  of  controversy  often  drove  the  later  com- 
mentators to  forced  interpretations.  Rashi  in  his  com- 
mentary  on  the  second  Psalm  confesses  to  this: 

"Our  Rabbis  expounded  this  chapter  of  the  King  Mes- 
siah' but  as  an  answer  to  the  Minin  (Christians)  it  is 
best  to  aPPlv  it  to  David  himself."  (See  Note  D)  Where 
the  controversial  needs  were  not  in  view,  even  thepost- 
TalmSdic  commentaries  agree  with  the  traditional  inter- 

Pr"And°ni  will  put  enmity  between  thee  and  the  woman, 
and  oetween  thy  seed  and  her  seed;  it  shall  bruise  thy 
head,  and  thou  shalt  bruise  his  neel     (Gen.  3.  15). 

St  Paul's  Messianic  reference  to  this  passage,  And  the 
God'ofpeaeeshan  bruise  Satan  ™^™^%Z£ 
(Rom.   16:  20),  finds  concurrence  in  the  Targumic  para 

phrases :  .        M 

Targum  Jonathan:  "But  they  shall  make  peace  (acorn- 
promiie)  in  the  end;  in  the  days  of  the  King  Messiah. 

Terusalem  Targum:  "But  at  the  end.  in  the  last  days, 
the  days  oi  the  King  Messiah,  they  shall  make  peace  (or 
compromise)  one  with  another." 

"The  sceptre  shall  not  depart  from  Judah  .  .  .  until 
Shiloh  come;  and  to  him  shall  the  gathering  of  the  people 
be"  (Gen.  49:  10). 

The  Messianic  application  of  the  term  "Shiloh,  is  con- 
curred ill by all  the  older  authorities  of  the  Synagogue. 

Targum-  "Until  the  Messiah  come,  whose  is  the  kingdom, 
and  to  him  will  the  obedience  of  the  nations  be." 

Targum  Jonathan:  "Until  the  time  of  the  coming  of  the 
King  Messiah,  the  youngest  of  his^sons;  and  because  of 
him  the  nations  will  melt  away  (?) 

Jerusalem  Targum:  "Until  the  time  of  the  coming  of 
the  King  Messiah,  whose  is  the  kingdom,  and  to  him  all 
the  kingdoms  of  the  earth  will  be  subjected. 

Midrash  Rabbah:  "Until  Shiloh  come;  this  is^ the  King 
Messiah"  (Gen.  Rabb.  98:  13).  "And  to  him  is  the  gather- 
ing of  the  peoples;  it  is  he  to  whom  the  nations  of  the 
world   will   gather,   according   to    the   text,    'The   root   of 


158  The  Jewish  Question 

Jesse  which  is  set  up  as  the  Peoples'   standard,  to  hiin 
the  nations  shall  seek'    (Is.  11:  10)."  (Gen.  Rab.  99:  10)- 
See  also  Sanhed,  98b  referred  to  in  Note  E. 

"There  shall  come  a  star  out  of  Jacob  and  a  sceptre 
shall  rise  out  of  Israel"   (Num.  24:  17). 

Targum:  "When  the  king  shall  rise  out  of  Jacob,  and  the 
Messiah  shall  grow  up  out  of  Israel." 

Targum  Jonathan:  "When  the  mighty  king  out  of  the 
house  of  Jacob  shall  rule,  and  the  Messiah  shall  grow  up, 
and  a  mighty  sceptre  out  of  Israel." 

Psalm  2  is  treated  in  Rabbinic  literature  as  full  of  Mes- 
sianic reference.  Vs.  1-2  are  applied  to  the  wars  of  Gog  and 
Magog  in  the  Talmud  (Berach.  7b;  Abod.  Zar.  3b). 

"The  Holy  One  says  to  Messiah  the  Son  of  David  who 
shall  be  revealed  (quickly  in  our  days),  Ask  of  me  any- 
thing and  I  shall  give  it  to  thee;  according  to  the  text, 
'Thou  art  my  son,  etc.,  ask  of  me  and  I  shall  give  nations 
for  thy  heritage'  (Ps.  2:  7-8).  When  he  sees  Messiah,  the 
son  of  Joseph,  being  slain,  he  says,  Lord  of  the  World,  I 
ask  of  thee  nothing  but  life.  God  says  to  him,  Life  be- 
fore thou  hast  yet  said;  according  to  the  saying,  'He 
asked  life  of  thee,  thou  hast  given  him  length  of  days  for 
ever  and  ever'  (Ps.  21:  4)"  (Sukkah  52a). 

The  first  clause  of  verse  12  is  interpreted  by  Ibn  Ezra 
"Kiss  the  son,"  referring  it  to  the  Messiah,  according  to 
verse  7,  "Thou  art  my  son." 

Of  all  the  Messianic  texts,  Is.  7:  14,  seems  to  be  the  only 
one  to  which  no  direct  Rabbinical  reference  is  extant 
But  even  here,  7:  21  is  referred  to  Messianic  times,  in 
Midrash    (Gen.   Rab.   48:  10). 

Note  H.  The  following  story  from  the  Talmud  is  of 
interest.  "R.  Gamaliel,  R.  Eliezer,  R.  Joshua,  and  R. 
Akiba  were  going  up  to  Jerusalem  .  .  .  Coming  near  the 
Temple  hill,  they  saw  a  fox  coming  out  from  the  place 
of  the  Holy  of  Holies.  All  began  to  weep,  except  R.  Akiba, 
who  was  laughing.  They  asked  him,  why  do  you  laugh? 
He  said,  why  do  you  weep?  The  place,  they  said,  of 
which  it  is  written  that  'the  stranger  that  comes  nigh 
shall  be  put  to  death!'  (Num.  1:  51),  and  now  'foxes  walk 
upon  it'  (Lament.  5:  18),  and  shall  we  not  weep?  For 
this  very  reason,  he  rejoined,  do  I  laugh  .  .  .  Before  the 
prophecy  of  Micah  was  yet  fulfilled,  that  'Zion  shall  be 
plowed  like  a  field,  and  Jerusalem  shall  become  heaps,  and 
the  mountain  of  the  house  as  the  high  places  of  the  forest' 


Notes  159 

(Micah  3:  12;  Jerem.  26:  18);  I  feared  that  the  prophecy 
of  Zeehariah  that  'there  shall  yet  sit  old  men  and  old 
women  in  the  streets  of  Jerusalem  .  .  .  and  the  streets  of 
the  city  shall  be  full  of  boys  and  girls  playing  in  its 
streets'  (Zeckar.  8:  4-5),  will  not  be  fulfilled  either.  But 
now  since  the  prophecy  of  Micah  was  fulfilled,  we  are 
assured  that  the  prophecy  of  Zeehariah  shall  also  be 
fulfilled.  They  said  to  him,  Akiba,  thou  hast  comforted 
us;  Akiba,  thou  hast  comforted  us!"  (Makkoth  24b). 

Note  I.  It  is  remarkable  that  in  the  five  hundred  years, 
or  more,  from  Ezra  till  the  Roman  exile,  and  for  a  thou- 
sand vears  after,  not  a  single  Hebrew  work  was  produced 
that  has  come  down  to  us  and  not  a  line  of  poetry  written, 
that  we  know  of.  Many  volumes  were  produced  by  the  Jews 
in  those  fifteen  hundred  years,  but  none  of  them  in  Hebrew, 
and  nothing  resembling  the  poetic  style  of  the  Prophets. 
The  works  that  have  come  down  to  us  from  the  second 
Palestinian  period,  such  as  the  Apocrypha  and  the  writings 
of  Philo,  are  practically  all  in  Greek,  the  world's  language 
of  that  age.  The  Rabbinical  writings,  which  were  com- 
piled after  the  Roman  exile  are  almost  all  in  the  Jewish 
Aramaean,  which  continued  to  be  the  Jewish  vernacular 
for  more  than  a  thousand  years. 

In  view  of  this,  how  amusing  are  some  of  the  theories 
of  the  higher  critics,  which  assign  to  the  Maccabean  period 
the  composition  of  some,  if  not  most,  of  the  sublimest 
Psalms. 

In  Psalm  83,  for  instance,  Asaph  denounces  the  Edomites, 
Ishmaelites,  Moab,  Ammon  and  Philistia,  with  whom 
Assyria  is  also  joined.  They  all  consult  together  to  cut  off 
Israel  from  being  a  nation.  Although  most  of  the  named 
nationalities  no  longer  had  existence  in  the  times  of  the 
Maccabees,  or,  at  least,  were  known  by  other  names,  the 
ingenuity  of  higher  criticism  sees  under  these  names  a 
veiled  reference  to  the  enemies  of  the  Jews  who  made 
common  cause  with  the  Greco-Syrian  power  against  Judas 
Maccabeus.  It,  therefore,  must  have  been  written  in  his 
day.  The  great  Messianic  Psalm  110  is  made  to  contain 
an  acrostic  spelling  Shimon  (Simon),  and  so,  ingenious 
discovery!  it  surely  refers  to  Simon  Maccabee,  a  brother 
and  successor  of  Judas. 

It  is  Simon  and  not  the  Messiah,  who  is  the  "priest 
forever  after  'the  order  of  Melchizedek,"  the  Messianic 
application  of  this  Psalm  by  both  Church  and  Synagogue 
notwithstanding.    Psalms  like  9,  10,  14,  56,  58,  are  found 


160  The  Jewish  Question 

by  the  critics  to  contain  the  pronunciamentos  of  the  Phari- 
sees against  their  Sadducean  opponents,  and  are,  of  course, 
the  product  of  the  cut  and  dried  prosaic  spirit  of  the 
Pharisee. 

How  wonderful  that  in  an  age  which,  according  to  the 
discoveries  of  the  "higher  critics,"  abounded  with  sublime 
lyric  poets  in  the  choicest  of  Davidic  Hebrew,  there  was 
none  that  considered  it  worth  while  to  celebrate  in  Hebrew 
verse  the  heroic  deeds  of  the  Maccabees,  unique  as  these 
are  in  the  Jewish  annals.  They  could  write  soul-stirring 
Psalms,  though  too  modest  to  own  their  authorship,  ascrib- 
ing them  by  "pious  fraud"  to  David  or  to  Asaph;  but  none 
of  them  saw  fit  to  leave  us  even  a  prose  recital  in  the 
Hebrew  tongue,  of  the  proudest  achievements  of  the  greatest 
Jewish  warriors.  The  story  of  the  Maccabean  conquests 
comes  down  to  us  in  Greek. 

The  truth  is,  however,  that  from  a  literary  point  of  view 
the  second  Palestinian  Period  was  the  most  sterile  in 
Jewish  history.  They  could  sing  the  Psalms,  but  there 
was  none  to  compose  any.  There  can  be  little  doubt  that 
the  Psalms  of  David  existed  substantially  in  their  present 
form  since  the  days  of  Ezra.  To  the  contemporaries  of  the 
Maccabees,  who  could  wield  the  sword  much  better  than 
the  pen,  the  Psalter  was  what  it  is  even  to  us  to-day,  an 
ancient,  sacred  classic. 

The  above  cited  facts  might  also  be  considered  by  the 
Jewish  Nationalists  who  assert  that  the  Jew  only  wants 
a  land  or  territory  of  his  own,  to  rise  to  the  poetic  heights 
of  the  Old  Testament  Prophets.  The  many  hundred  years 
of  literary  sterility  during  their  second  occupancy  of  Pales- 
tine, does  not  at  all  assure  us  that  in  his  own  land  the 
genius  of  the  Jew  would  break  out  again  in  all  its  pristine 
purity  and  grandeur,  it  was  in  Spain,  after  a  thousand 
years  of  exile,  that  Ibn  Gebirol  and  Halevi  tuned  again  the 
long  silent  Hebrew  harp.  To-day  it  is  in  Russia,  of  all 
lands,  that  a  magnificent  Hebrew  literature  has  sprung  up, 
and  where  new  Hebrew  singers  arise  almost  daily. 

Note  J.  Compare  the  prophetic  forecast  of  the  time  of 
the  rise  of  the  Kingdom,  in  Dan.  2:  31-45.  Babylon  (the 
golden  head)  is  succeeded  by  the  Medo-Persian  empire 
(the  silver  breast  and  arms);  this,  in  turn,  is  followed  by 
the  Greek  power  (the  bowels  and  thighs  of  brass);  then 
comes  the  empire  of  Rome  (the  iron  legs,  and  the  feet 
partly  iron  and  partly  clay) ;  "strong  as  iron,  forasmuch 
as  iron  breaks  in  pieces  and  subdues  all  things;   and  as 


Notes  161 

Iron  that  crushes  all  these,  shall  it  break  in  pieces  and 
crush"  (40).  "The  feet  partly  iron  and  partly  clay"  in- 
dicating its  subsequent  division  (it  shall  be  a  divided 
kingdom)  (41),  into  two  empires;  the  Eastern,  with  Con- 
stantinople for  a  capital,  and  the  Western  with  Rome  as 
its  capital.  That  "the  Kingdom  shall  be  partly  strong" 
(the  Eastern  Empire  which  continued  until  the  middle  of 
the  15th  century,  when  Constantinople  was  taken  by  the 
Ottoman  Turks,  and  made  the  capital  of  Turkey),  "and 
partly  broken"  (42),  (the  Western  Empire,  which  fell,  a 
thousand  years  before,  in  476  A.  D.).  "And  in  the  days 
of  these  kings  (in  the  days  of  the  Roman  power),  the 
God  of  Heaven  shall  raise  up  a  kingdom  which  shall  never 
be  destroyed  ....  it  shall  break  in  pieces  and  consume  all 
these  kingdoms,  and  it  shall  stand  for  ever.  Forasmuch 
.  .  .  that  a  stone  (Ps.  118:  22;  Matt.  21:  42;  Mark  12:  lu- 
ll; Luke  20:  17;  Acts  4:  11;  Ephes.  2:  20;  1  Peter  2: 
6-7)  was  cut  out  of  the  mountain  without  hands,  and  that 
it  broke  in  pieces  the  iron,  the  brass,  the  clay,  the  silver, 
and  the  gold"  (44-45). 

It  is  indeed  one  of  the  most  wonderful  passages  of 
Old  Testament  prophecy  that  subsequent  history  has  min- 
utely verified,  and  constitutes  one  of  the  greatest  vouchers 
for  the  Divine  origin  of  Christianity.  Arising  at  the  height 
of  the  Roman  power,  it  has  consumed  and  absorbed  all  those 
kingdoms,  gradually  transforming  the  old  civilizations  in 
what  will  eventually  be  the  Kingdom  of  God  and  His 
Saints   (Dan.   7:  18). 

In  the  Midrash  (Canticles  Rab.  2:  29),  there  is  a  beauti- 
ful couplet,  probably  based  on  the  prophecy  of  Daniel. 

"When  the  Kingdom  of  Rome  to  decay  will  yield, 
The  Kingdom  of  Heaven  shall  be  revealed." 

The  time  when  Rome  has  reached  the  highest  degree  of 
development,  which  also  marked  the  beginning  of  its  de- 
cline and  subsequent  fall,  was  also  the  time  when  the  King- 
dom of  Heaven  arose.  This  really  points  to  the  time  of 
Augustus  Caesar  and  his  immediate  successors,  when  Rome 
reached  the  highest  pinnacle  of  its  power,  but  when  its 
decay  also  began. 

Note  K*.  One  who  reads  the  New  Testament  in  Hebrew 
never  needs  to  be  reminded  that  the  names  "Jesus"  and 
"Saviour,"  as  well  as  the  term  "salvation,"  are  intimately 

related  words. 
Jesus  (Jeshua);  Saviour  (moshia);  salvation  (jeshuah). 


162  The  Jewish  Question 

"Thou  shalt  call  his  name  Jesus  (Jeshua),  for  he  shall 
save  (joshia)  his  people"   (Matt  1:  21). 

"And  he  raised  up  a  horn  of  salvation  (jeshuah)  for  us 
in  the  house  of  his  servant  David"  (Luke  1:  69). 

"There  is  born  to  you  this  day  in  the  city  of  David  a 
Saviour  (moshia)"  (Luke  2:  30). 

"Of  this  man's  (David's)  seed  has  God,  according  to  his 
promise,  brought  to  Israel  a  saviour  (moshia),  Jesus 
(Jeshua)"    (Acts  13:  23). 

Note  L.  Kohler  (Jew.  Encyc.  Art.  Kingdom  of  Heaven) 
argues  that  the  Kingdom  which  John  the  Baptist  an- 
nounced and  Jesus  proclaimed,  was  a  political  kingdom  in 
opposition  to  the  kingdom  of  Rome. 

"But,"  he  adds,  "when  the  trend  of  events  led  early 
Christianity  to  make  a  decided  disavowal  of  all  political 
expectations  antagonistic  to  Rome,  the  conception  of  the 
Kingdom  of  God  was  made  an  entirely  spiritual  one,  and 
was  identified  with  the  'olam-haba'  (the  world  to  come), 
the  spiritual  life,  in  which  'there  is  no  eating  or  drinking, 
but  righteousness  and  peace,  and  joy  in  the  holy  spirit' 
(Rom.  14:  17).  Rab  speaks  of  it  in  the  same  way:  'The 
world  to  come  is  not  like  this  world.  In  the  world  to 
come  there  is  neither  eating,  nor  drinking,  nor  procreation, 
nor  strife,  but  the  righteous  sit  enthroned  and  enjoy  the 
splendor  of  the  Shechinah*  (Berach.  17a)." 

If  the  saying  of  Rab  is  to  be  compared  with  anything 
in  the  New  Testament,  it  is  more  like  the  saying  of  Jesus, 
in  which  He  compares  the  two  states  of  existence. 

"The  children  of  this  world  marry  and  are  given  in 
marriage;  but  those  that  become  worthy  to  attain  to  that 
world,  and  the  resurrection  from  the  dead,  neither  marry 
nor  are  given  in  marriage;  neither  can  they  die  any  more, 
for  they  are  equal  to  the  angels"  (Luke  20:  34-36;  Matt. 
22:  30;    Mark  12:  25). 

"That  world  and  the  resurrection,"  in  the  words  of  Jesus, 
and  "the  world  to  come"  in  the  saying  of  Rab  both  refer 
to  the  state  of  existence  after  death.  In  neither  is  there 
any  mention  made  of  the  term  "Kingdom  of  God."  But 
the  Kingdom  of  God  spoken  of  by  St.  Paul,  in  the  text  quoted, 
does  not  refer  at  all  to  the  state  of  life  in  the  other  world. 
If  the  learned  encyclopedist  had  taken  the  trouble  to  read 
the  entire  chapter,  or  even  parts  of  it,  he  would  know  that 
the  Apostle  was  discussing  the  question  then  agitating  the 
infant  Messianic  Community, — the  question  of  the  obliga- 
tion of  the  ritualistic  part  of  the  Law,  chief  of  which  were 
held  to  be  circumcision  and   the   regulations   concerning 


Notes  168 

"Kosher"  and  "Terephah"  ("clean"  and  "unclean"  food). 
(See  Acts  10:9-16,  28;  11: -2-3;  15:1-2,  5,  6-21.  Gal.  2: 
11-21).  St.  Paul  here  advocates  peace  and  broad  tolera- 
tion regarding  matters  which  are  not  essential. 

The  Kingdom  of  God,  he  teaches,  concerns  itself  with 
higher  matters  than  questions  about  meat  and  drink. 
Righteousness  and  peace  are  the  things  for  which  the 
Kingdom  stands,  and  not  eating  and  drinking. 

"All  things  indeed  are  clean"  (Rom.  14:  20) ;  for  "nothing 
is  unclean  of  itself,  except  to  one  that  considers  anything  to 
be  unclean;  to  him  it  is  unclean"  (14).  "He  who  eats 
(anything)  let  him  not  despise  him  that  eats  not;  and 
the  one  that  eats  not,  let  him  not  judge  him  that  eats" 

(3). 

"For  the  Kingdom  of  God  is  not  eating  and  drinking,  but 
righteousness  and  peace  and  joy  in  the  Holy  Spirit"  (17). 
"Food  will  not  commend  us  to  God;  neither  are  we  the 
worse,  if  we  eat  not;   nor  the  better,  if  we  eat"   (1  Cor. 

8:  8). 

The  "Kingdom"  in  the  sense  spoken  of  by  St.  Paul  does 
not  differ  at  all  from  the  "Kingdom"  as  proclaimed  by 
Jesus. 

Note  M.  An  analysis  of  the  sayings  of  Jesus  concerning 
His  coming  again,  or  second  Advent,  will  show  us  that  they 
naturally  arrange  themselves  into  two  groups.  One  re- 
ferring to  His  coming  again,  within  the  lifetime  of  that 
generation,  and  another  group  speaking  of  His  final  coming 
at  the  end  of  days. 

First  Group. 

"Verily  I  say  unto  you,  Ye  shall  not  have  gone  through 
the  cities  of  Israel,  till  the  son  of  man  be  come"  (Matt. 
10:  23). 

"Verily  I  say  unto  you,  There  are  some  of  them  that 
stand  here  who  shall  in  no  wise  taste  of  death,  till  they 
see  the  son  of  man  coming  in  his  kingdom"  (Matt.  16:  28). 
(.  .  .  .  till  they  see  the  Kingdom  of  God  come  with 
power"  Mark  9:1.) 

"When  ye  see  these  things  coming  to  pass,  know  ye  that 
the  Kingdom  of  God  is  nigh.  Verily  I  say  unto  you,  This 
generation  shall  not  pass  away  till  all  be  fulfilled"  (Luke 
21:  31-32;  Matt.  24:  34;  Mark  13:  30). 

Second  Group. 

"For  the  son  of  man  shall  come  in  the  glory  of  his 
Father  with  his  angels;  and  then  shall  he  render  to  every 
man  according  to  his  deeds"  (Matt.  16:  27). 


164  The  Jewish  Question 

"Tell  us  when  shall  these  things  be?  and  what  shall  be 
the  sign  of  thy  coming,  and  the  end  of  the  world?  And 
Jesus  answered  and  said  unto  them,  Take  heed  that  no 
man  lead  you  astray  ....  And  these  good  tidings  of 
the  Kingdom  shall  be  proclaimed  in  the  whole  world  for  a 
testimony  unto  all  the  nations  ('And  the  good  tidings 
must  first  be  proclaimed  unto  all  the  nations,"  Mark  13: 
10);  and  then  shall  the  end  come"  (Matt.  24:  3-4,  14). 

"But  of  that  day  and  hour  knows  no  one,  not  even  the 
angels  of  heaven,  neither  the  son,  but  the  Father  only" 
(Matt.  24:  36;  Mark  13:  32). 

It  is  evident  that  the  first  group  of  sayings  refers  to 
His  spiritual  coming,  'the  coming  of  the  Kingdom  of  God 
with  poiver'  (Mark  9:  1)— the  planting  of  communities  of 
believers  in  the  Messiah,  throughout  the  length  and  breadth 
of  the  Roman  empire,  which  took  place  within  the  lifetime 
of  that  generation. 

In  the  second  group  His  final  coming  at  the  end  of  days 
is  spoken  of,  the  day  and  hour  of  which  is  known  to  the 
Father  only  (Matt.  24:  36;  Mark  13:  32);  but  which  is  to 
take  place  only  after  the  Gospel  shall  have  been  preached 
in  the  whole  world,  unto  all  nations  (Matt.  24:  14;  Mark 
13:  10),  which  is  yet  far  from  having  been  accomplished, 
even  after  these  nineteen  hundred  years. 

Note  N.  Compare  Jesus'  commentary  on  the  Golden  Rule, 
"Whatsoever  you  would  that  men  should  do  to  you,  even 
so  do  you  also  to  them"  (Matt.  7:  12;  Luke  6:  31),  with 
that  of  Tobit,  "Do  that  to  no  man  which  thou  hatest" 
(Tobit  5:  15),  and  that  of  Hillel,  "What  would  be  hateful  to 
thee,  do  not  to  thy  neighbor"  (Shabb.  31a). 

The  Chinese  have  a  precept  ascribed  to  Confucius  similar 
to  the  two  latter,  "What  you  do  not  want  done  to  yourself, 
do  not  to  others." 

The  three  latter  precepts  express  the  negative  side  of  the 
Golden  Rule,  while  the  one  of  Christ  is  positive.  And  there 
is  a  world  of  difference  between  the  two  doctrines.  "Do 
not"  states  the  negative  side  and  is  good  as  far  as  it  goes. 
The  man  who  obeys  Hillel  or  Confucius  will  do  no  harm 
and  that  is  something;  the  harmless  man  stands  upon  a 
higher  plane  than  the  man  who  injures  others.  But  "do" 
is  the  positive  form  of  the  rule,  and  the  man  who  does  good 
is  vastly  superior  to  the  merely  harmless  man.  One  can 
stand  on  the  bank  of  a  stream  and  watch  another  drown 


Notes  165 

without  lifting  a  hand  to  aid  and  yet  not  violate  the  "do 
not"  of  Hillel  or  Confucius,  but  he  will  violate  the  "do"  of 
Christ  (see  W.  J.  Bryan,  Letters  to  a  Chinese  Official, 
VIII). 

Note  0.  "The  Roman  Empire  in  all  the  splendor  of  its 
glory,  rich  almost  beyond  conception  in  treasures  of  art 
and  literature,  in  palaces  and  magnificent  buildings,  had 
not  one  hospital,  one  asylum  for  the  poor  or  suffering. 
When  the  slaves  of  Lucullus,  a  Roman  Senator,  grew  old 
and  useless,  they  were  cast  into  his  fish  ponds  to  feed  his 
lampreys.  Now  go  through  any  great  city  and  ask,  what 
are  these  great  buildings?  and  you  will  be  told  that  one 
is  a  hospital,  another  is  a  home  for  the  aged,  another  an 
asylum  for  the  deaf  and  dumb  or  for  the  blind.  The 
principal  activity  of  any  large  parish  is  work  among  the 
poor"   (A.  G.  Mortimer). 

Note  P.    Roman  Law  and  Hebrew  Righteousness. 

Roman  law,  as  all  other  law  of  civilized  society,  is 
founded  upon  the  principle  of  justice;  Justice  being  the 
foundation  of  all  law.  What  justice  is  may  be  summed 
up  in  the  words:  "Give  to  each  one  what  is  his  own." 
The  various  laws  simply  serve  to  define  this  ownership. 
The  Romans,  both  before  and  after  the  introduction  of 
Christianity,  have  contributed  most  to  the  cultivation  of 
the  laws  of  justice.  The  Justinian  Code,  which  forms  the 
foundation  of  the  law  systems  of  Christendom,  is  perhaps 
Rome's  greatest  contribution  to  the  world.  This  Code  lays 
down  three  precepts  as  the  foundation  of  law:  1,  to  live 
honestly  (honeste  vivere);  2,  to  hurt  nobody  (altereum 
non  laedere) :  and  3,  to  give  to  each  what  is  his  own 
(suum  cuique  tribuere).  These  three,  however,  readily 
resolve  themselves  in  the  last.  To  live  honestly  virtually 
amounts  to  live  according  to  law.  The  second  principle  is 
the  negative  converse  of  the  third,  an  infliction  of  injury 
being  a  distinct  violation  of  the  principle  of  ownership. 
The  right  of  an  individual  to  what  he  owns  constitutes, 
therefore,  the  basis  of  the  whole  legal  system,  and  the 
laws  founded  upon  it  are  merely  an  elaboration  of  the 
question  of  mine  and  thine.* 

Justice  is  also  a  fundamental  principle  of  the  Bible,  but 
it  does  not  belong  to  the  Bible  alone.     Justice  is  a  uni- 


*See    B.    D.    Oliensis,    Talmudic    and    Roman    Law,    Jewish 
Exponent,  Vol.  46,  No.  9. 


166  The  Jewish  Question 

versal  idea,  common  to  the  whole  human  race.  No  civilized 
community,  whether  pagan,  Hebrew,  or  Christian,  could 
exist  without  the  principle  of  justice  being  recognized  and 
enforced.  The  civil  laws  of  the  Talmud  run  in  almost 
parallel  lines  with  the  civil  laws  of  Rome,  although  the 
former  are  based  on  the  Law  of  Moses  and  the  latter  on 
mere  human  reason. 

Justice  alone,  however,  does  not  cover  all  the  needs 
of  human  society.  We  may  imagine  a  community  whose 
members  are  all  just,  where  no  one  takes  advantage  of  an- 
other and  yet  it  will  be  possible  to  find  in  such  a  commu- 
nity a  great  deal  of  suffering  and  want.  There  may  be  those 
who,  by  whatever  cause,  have  lost  their  own  and  are  left 
without  means.,  There  may  be  the  helpless  sick,  the 
stranger,  the  widow,  and  the  orphan  who  are  compelled  to 
depend  upon  others  for  care  and  support.  Justice,  or  the 
laws  founded  upon  it,  makes  no  provision  for  the  relief 
of  those  so  situated.  In  Greek  and  Roman  Society,  the 
State,  as  the  representative  of  society,  took  care  to  enforce 
the  laws  of  justice,  that  is,  to  protect  the  rights  of  these 
who  were  fortunate  to  own  or  possess  things.  The  un- 
fortunate ones  who  owned  or  possessed  nothing  were  left 
to  depend  on  the  "charity,"  the  free  gifts  of  their  well-to-do 
neighbors,  or  the  "liberality,"  the  generosity  of  the  free- 
born  (libri)  rich  to  the  lower  classes.  Society  making  no 
provision  for  the  poor  and  needy,  it  depended  upon  the 
number  of  the  charitably  disposed,  as  well  as  upon  the 
quality  and  quantity  of  their  free  gifts,  as  to  how  much 
poverty  and  suffering  was  relieved.  In  pagan  society,  where 
there  was  no  special  impulse  for  charitable  deeds,  the 
amount  of  suffering  and  want  must  have  really  been 
appalling. 

Moreover,  the  laws  of  justice  themselves  may  from  time 
to  time  become  unjust,  and  require  readjustment.  For  it 
is  inevitable  that  those  who  possess  most — and  there  is 
nothing  in  the  principle  of  justice  to  prevent  the  accumula- 
tion of  great  property  in  single  hands — should  also  have 
the  power  to  sway  justice,  or  shape  its  laws  to  suit  them- 
selves, regardless  of  it  being  detrimental  to  the  interests 
of  those  who  possess  less.  Roman  law,  or  any  law  founded 
on  mere  justice,  offers  nothing  to  prevent  the  abuse  of 
power,  provides  nothing  for  the  relief  of  the  needy  and 
helpless. 

Righteousness  (Zedakah),  and  the  laws  founded  upon 
it,  is  a  distinctly  Hebrew  principle,  and  concerns*  itself 
with  those  cases  which  are  left  unprovided  for  by  justice. 


Notes  167 

What  righteousness  is  may  be  summed  up  in  the  words: 
"Give  to  each  one  as  much  as  he  needs."  An  act  of  duty 
incumbent  upon  men  of  means  to  provide  for  those  in 
need;  an  assessment  of  the  rich  in  favor  of  the  poor.  The 
idea  that  the  poor  and  needy  stand  under  the  special 
protection  of  God  who  "loves  the  stranger,  and  is  father 
of  the  fatherless,  and  judge  of  the  widows"  (Deut.  10:  18- 
19;  Ps.  68:  5)  is  the  underlying  motive  of  righteousness 
(Zedakah).  The  ideal  type  of  the  righteous  man  (Zaddik) 
is  he  who  is  "eyes  to  the  blind,  feet  to  the  lame,  and 
father  to  the  poor"  (Job  29:  15-16);  and  that  of  the  virtu- 
ous woman,  she  who  "stretches  out  her  hand  to  the  poor 
and  reaches  forth  her  hand  to  the  needy"  (Prov.  31:  20). 
Under  the  Mosaic  Legislation,  which  is  based  upon  the 
principles  of  both  justice  and  righteousness  (Mishpat  and 
Zedakah),  the  extremes  of  great  wealth  and  abject  pov- 
erty are  really  made  impossible.  The  institution  of  the 
Sabbathic  year  (Shemita) — every  seventh  year — when  all 
the  produce  of  the  field  was  thrown  open  to  all  (Lev.  25: 
2-7) ;  and  the  Jubilee  year — every  fiftieth  year — when 
"liberty  was  proclaimed  throughout  the  land,  to  all  its 
inhabitants,"  and  "every  man  returned  to  his  possession 
and  to  his  family"  (Lev.  25:  10),  was  sufficient,  in  a 
simple  agricultural  society,  to  prevent  the  accumulation 
of  great  property  or  great  wealth  in  single  hands.  The 
feudal  lord  and  the  peasant  serf  were  both  made  impossible 
in  such  a  society.  It  is  due  to  the  Mosaic  Legislation  that 
there  were  never  to  be  found  among  the  Jews  the  sharp 
divisions  of  class  and  rank  which  existed  among  all  other 
nations.  The  expression  "all  Israel  are  princes"  (Shabb. 
128a)  is  equivalent  to  the  modern  American  conception 
that  every  citizen  is  a  sovereign. 

But  as  even  under  the  most  ideal  state  of  society  it 
would  be  impossible  that  there  should  not  be  found  some 
who,  through  either  misfortune  or  shiftlessness,  would  be- 
come dependent  on  others  for  support,  the  most  stringent 
measures  are  taken  in  the  Mosaic  Code  to  provide  for  such 
the  necessities  of  life. 

"For  the  poor  will  not  cease  from  the  land;  therefore  I 
command  thee,  saying,  Thou  shalt  open  well  thy  hand 
to  thy  brother,  to  thy  needy,  and  to  thy  poor  in  thy  land." 
(Deut.  15:  11.) 

"If  there  be  with  thee  a  poor  man  ....  thou  shalt 
not  harden  thy  heart,  nor  shut  thy  hand  from  thy  poor 
brother;  but  thou  shalt  open  well  thy  hand  to  him  and 
shalt  lend  him  as  much  as  he  needs Thou  shalt 


168  The  Jewish  Question 

give  him  well  and  thy  heart  shall  think  no  evil  when  thou 
givest  him."     (Deut.  15:  7,  8,  10.) 

The  right  of  proprietorship  did  not  extend  to  the  "corners 
of  the  field"  (Peah);  the  "gleanings  of  the  harvest" 
(Leket);  the  "forgotten  sheaf"  (Shikha),  as  well  as  the 
growth  of  the  seventh  year  (Shemita).  These  belonged  to 
the  poor,  the  stranger  (a  Gentile  sojourner  in  need),  the 
orphan,  and  the  widow  (Lev.  19:  9-10;  23:  22;  Deut.  24: 
19-21;  Ex.  23:  11).  The  tithes  of  the  yearly  produce  were 
also  claimed  everv  third  year,  for  the  Levite,  the  stranger, 
the  orphan  and  the  widow  (Deut.  14:  23-29;   26:  12). 

The  term  "Zedakah"  (righteousness)  which  frequently 
occurs  in  the  Bible  together  with  "mishpat"  (justice) 
(Jerem.  9:  24;  Amos  5:  7,  24;  Prov.  21:  3)  or  with  "hesed" 
(loving-kindness,  benevolence,  mercy)  (Jerem.  9:  24;  Hosea 
10:  12;  Micah  6:8)  is  specifically  applied  to  the  systematic 
giving  of  alms. 

"He  has  bountifully  given  to  the  needy;  his  righteousness 
endures  forever"   (Ps.  112:  9;   2  Corinth.  9:  9-10). 

"Take  heed  that  you  do  not  your  righteousness  before 
men"    (Matt.   6:  1). 

"And  he  that  supplies  seed  to  the  sower  and  bread 
for  food  shall  ....  increase  the  fruits  of  your  righteous- 
ness"   (2  Corinth.  9:  10). 

"Whosoever  does  not  righteousness  is  not  of  God"  (1 
John  3:  10). 

"Said  R.  Eleazar,  The  doing  of  righteousness  (Zedakah) 
is  greater  than  all  the  oblations;  according  to  the  text, 
'To  do  righteousness  and  justice  is  more  acceptable  to 
Jehovah  than  sacrifice'  (Prov.  21:  3)."     (Sukkah  49,  b.) 

Doing  "Zedakah"  was  a  universal  duty;  all  being  obliged 
to  contribute  to  it;  even  tho  poor  themselves,  as  far  as 
they  could  afford  it  (Gittin  7,  b).  The  rich  were  forced 
to  contribute  their  full  quota  (Baba  Bathra  8,  b;  Ketub. 
49,  b).  Every  Hebrew  community  had  its  "Zedakah"  box 
(Kuppa  shel  Zedakah),  which  contained  the  funds  for  the 
support  of  the  indigent  townsmen  who  received  every  Fri- 
day their  weekly  stipend  for  food  and  clothing.  From 
this  fund  the  transient  poor  were  also  provided  for,  re- 
ceiving only  as  much  as  was  needed  for  the  day.  There 
was  besides  the  "Zedakah"  bowl  (Tamhui  shel  Zedakah) 
for  the  keeping  of  victuals  needed  for  immediate  relief. 
The  collecting  and  distribution  of  "Zedakah"  was  admin- 
istered by  special  boards  (Gabbai  Zedakah,  public  almon- 
ers) elected  by  the  whole  community  (Baba  Bathra  8,  b).* 

♦See  Jew.  Encyc.  Art.  Charity. 


Notes  169 

According  to  the  principle  of  righteousness,  it  was  the 
prerogative  of  a  community  to  pas,s  upon  the  prices  of 
provisions  as  well  as  to  determine  the  wages  of  working- 
men,  and  to  impose  fines  for  the  violation  of  these  pro- 
visions (Ibid). 

We  thus  see  that  in  a  society  which  recognized  and  en- 
forced the  principle  of  righteousness,  the  poor  and  the  help- 
less were  not  left  to  depend  on  the  generosity  of  individuals. 
The  community  took  care  of  its  poor,  its  widows  and 
orphans,  its  helpless  sick  and  suffering,  compelling  every 
citizen  to  contribute  to  the  cause  of  righteousness,  according 
to  his  means,  just  as  it  demanded  of  all  the  support  of  and 
obedience  to  the  laws  of  justice. 

But  even  the  principle  of  righteousness,  when  reduced  to 
a  mere  dry  duty,  will  collapse,  if  it  has  not  behind  it  the 
all-compelling,  all-constraining  influence  of  love,  of  kind- 
ness, mercy,  and  benevolence.  Indeed,  were  loving-kindness 
and  mercy  the  guiding  principles  of  Society,  no  laws, 
whether  of  justice  or  of  righteousness,  would  need  to  be 
enforced.  And  so,  in  addition  to  "mishpat"  (justice)  and 
"zedakah"  (righteousness),  we  need  the  principle  of 
"hesed"  (loving-kindness)  to  complete  and  round  out  the 
former  two,  to  supply  the  defects  of  both  justice  and 
righteousness;  in  other  words,  we  need  the  cultivation  of 
the   heart,   the   development  of  character. 

"I  Jehovah  exercise  loving-kindness,  justice,  and  right- 
eousness in  the  earth;  for  these  things  do  I  desire,  says 
Jehovah"  (Jerem.  9:  23). 

Justice  (mishpat),  righteousness  (zedakah),  and  loving- 
kindness  (hesed)  are  the  three  essential  principles  of  the 
religion  of  Jehovah.  They  are  the  three  foundation  stones 
on  which  must  rest  the  social  structure  of  a  Society  which 
acknowledges  Jehovah  as  its  God. 

A  consideration  of  the  distinguishing  characteristics  of 
the  two  chief  divisions  of  the  Bible— the  Old  and  New 
Testaments — will  show  that  justice  and  righteousness  are 
the  leading  principles  of  the  Old  Testament  Scriptures, 
while  loving-kindness  is  the  principal  message  of  the  New 
Testament.  This  does  not  mean  however  that  the  principle 
of  loving-kindness  has  no  place  in  the  doctrines  of  Moses 
and  the  Prophets;  or  that  the  laws  of  justice  and  righteous- 
ness have  been  revoked,  under  the  New  Dispensation.  The 
few  texts  we  have  quoted  are  sufficient  to  show  what  im- 
portance was  attached,  in  the  Old  Testament,  to  the  qual- 
ity of  "hesed"  (loving-kindness).  Even  the  Rabbis,  whose 
nobler  teaching  reflected  the  light  of  the  Torah,  insisted 


170  The  Jewish  Question 

on  the  superiority  of  the  principle  of  "hesed"  to  those  of 
"mishpat"  and  "zedakah." 

The  same  Rabbi  (Eleazar),  who  speaks  of  "zedakah" 
as  being  greater  than  all  the  oblations,  declares  that  "deeds 
of  love  (gemiluth  hasadim)  are  greater  than  even  'Zeda- 
kah' (Sukkah  49b),  and  that  the  reward  of  'zedakah'  is 
only  in  proportion  to  the  loving-kindness  (hesed)  with 
which  it  is  dispensed"  (Ibid).*  "In  three  ways,"  the  Rabbis 
taught,  "are  deeds  of  love  (gemiluth  hasadim)  greater  than 
'zedakah.'  'Zedakah'  is  done  only  with  one's  money;  lov- 
ing-kindness, with  both  one's  person  and  one's  money. 
'Zedakah'  is  bestowed  only  upon  the  poor;  loving-kindness, 
upon  both  poor  and  rich.  'Zedakah'  can  be  offered  only 
to  the  living;  loving-kindness,  to  both  the  living  and  the 
dead"  (Ibid).  "The  bestowal  of  kindly  deeds  (gemiluth 
hasadim)  is  one  of  the  three  things  on  which  the  world 
is  stayed  (the  other  two  being  the  study  of  the  Torah  and 
Divine  worship),"  teaches  Simon  the  Just,  one  of  the  last 
of  the  Great  Synagogue  (3d  cent.  B.  C.)    (Aboth  1:  2). 

Nor  does  the  New  Covenant  of  Christ  repeal  the  law  of 
justice  and  righteousness  of  Moses  and  the  Prophets. 
"Think  not  that  I  came  to  destroy  the  law  or  the  prophets; 
I  came  not  to  destroy,  but  to  fulfill"  (Matt.  5:  17).  Under 
the  New  Covenant,  "the  law  is  to  be  inscribed  on  the 
heart"  (Jerem.  31:  33);  justice  and  righteousness  are  to  be 
transformed  into  the  higher  principle  of  love  which  em- 
braces all.  It  is  to  be  a  "righteousness  which  exceeds  (not, 
which  is  different  from)  the  righteousness  of  the  Scribes 
and  Pharisees"  (Matt.  5:  20).  Christ's  special  message  is  to 
the  individual;  the  Sermon  on  the  Mount  (Matt.  5:  3—7:  27) 
is  addressed  to  individuals;  it  is  to  individuals  that 
the  standard  of  perfection  (Matt.  5:  48)  is  presented. 
Christ's  teaching  contains  no  message  for  Society,  no  social 
system.  Why  should  it?  Moses  and  the  Prophets  have 
provided  for  the  needs  of  Society  long  before,  and  there 
was  nothing  to  add  to  their  Social  doctrines. 

Christianity  owns  the  whole  Bible,  both  the  Old  and 
the  New  Testament.  The  Law  and  the  Prophets,  that  is, 
such  Mosaic  and  Prophetic  doctrines  and  principles  as  are 
of  a  universal  and  permanent  character,  form  as  essential 
a  part  of  Christianity  as  does  the  New  Testament,  or  the 
doctrines  of  Christ  and  the  Apostles.  For  the  individual 
Christian,  Christ's  law  of  love,  or  "the  law  of  the  Spirit 
of  life"  (Rom.  8:  2),  is  sufficient  to  guide  his  life  and  estab- 
lish him  in  every  good  work  (2  Thess.  2:  17).    But  Society 


*Comp.  "God  loveth  a  cheerful  giver"  (2  Corinth.  9:7). 


Notes  171 

and  the  State  need  the  enactment  of  laws  and  ordinances 
to  regulate  the  relations  between  one  man  and  another,  or 
to  define  the  mutual  duties  and  obligations  between  the 
individual  and  Society,  or  the  State  as  the  representative  of 
Society.  While  the  teaching  of  the  New  Testament  should 
form  the  rule  of  faith  and  practice  of  the  individual  Chris- 
tian, the  doctrines  of  Moses  and  the  Prophets  should  serve 
as  the  foundation  of  the  civil  legislation  of  Christian 
Society  and  the  State. 

During  the  first  century,  when  Jewish  Christians  were 
the  leaders  of  the  Church,  there  were  some  who,  with 
Pharisaic  narrow-mindedness,  wished  to  impose  upon  the 
Gentile  converts  the  whole  body  of  the  ceremonial  law,  all 
the  customs  of  Moses  (Acts  15:  1,  5).  Together  with  the 
other  Jews  they  could  not  distinguish  between  the  essential 
and  the  temporal  in  the  Torah.  It  was  St.  Paul  who,  more 
than  all  the  others,  saw  at  once  the  difference  between 
the  shell  and  the  kernel;  that  the  ceremonial  laws  were 
only  temporal  and  local  in  character,  and  educational  in 
purpose  (Gal.  3:  23-24).  With  the  coming  of  the  Messiah, 
when  Israel's  Torah  was  to  become  the  universal  heritage 
of  the  human  race,  when  all  men  were  to  become  Israelites 
of  God,  the  shell  was  removed.  Its  educational  value  pass- 
ing away,  it  became  non-essential.  "Circumcision  is  noth- 
ing, and  uncircumcision  is  nothing;  but  the  keeping  of  the 
commandments  of  God"  (1  Corinth.  7:  19).  It  matters 
little  whether  one  be  circumcised  or  not,  as  long  as  he 
keeps  the  commandments  of  God,  which  are  everything. 
When  the  question,  whether  the  Gentile  converts  should  be 
fully  initiated  in  all  the  customs  of  Moses,  was  brought 
before  the  council  of  the  Apostles  and  Elders  in  Jerusalem 
(Acts  15:  6),  James  (Jacob),  who  was  then  the  head  of  the 
Jewish  Christian  Community,  rendered  his  decision,  "that 
we  trouble  not  them  that  from  among  the  Gentiles  turn  to 
God"  (lb.  19).  There  was  no  fear  that  the  non-insistence 
on  the  ceremonial  customs  of  Moses,  would  also  render 
nugatory  the  eternal  doctrines  of  justice  and  righteousness 
of  the  Torah.  "For  Moses  from  generations  of  old  has  in 
every  city  those  that  proclaim  him,  being  read  in  the  syna- 
gogues every  Sabbath"   (lb.  21). 

For  three  centuries  the  Church's  work  was  carried  on  in 
a  Society  which  was  bitterly  antagonistic,  in  a  State  which 
was  terribly  oppressive.  Society  and  the  State  were  beyond 
the  reach  of  the  Church's  power;  she  only  had  individuals 
for  her  followers,  and  to  the  individuals  she  could  only 
proclaim  Christ's  message  of  Love.     When,   early   in  the 


172  The  Jewish  Question 

fourth  century,  the  Church  gained  mastery  over  the  Roman 
State,  Jewish  Christian  influence  was  entirely  absent  from 
the  councils  of  the  Church.  The  Gentile  Christian  leaders 
of  the  Church  somehow  failed  to  perceive  that  the  situation 
has  now  entirely  changed,  that  the  whole  empire  has  now 
become  the  Holy  Land  of  Israel,  all  its  citizens  the  spiritual 
children  of  Abraham.  The  Church  had  the  empire  at  her 
command,  but  she  still  confined  her  message  to  the  individ- 
ual, leaving  Society  and  the  State  to  be  ruled  and  guided 
by  mere  Roman  law,  instead  of  reconstructing  both  on  the 
principle  of  Hebrew  righteousness.  Christianity  has  since 
become  the  religion  of  civilized  humanity,  but  Society  and 
the  State  in  Christendom  are  still  largely  Greek  and  Roman, 
instead  of  Hebrew,  in  their  principles  and  ideas. 

It  is  this  anomaly  which  makes  the  Jewish  opponent 
of  Christianity  taunt  the  Church  for  having  cultivated  only 
the  feminine  virtues  of  love  and  humility,  not  liberty  and 
justice.  It  is  this  sad  fact  which  brings  the  reproach  from 
the  educated  and  observant  Oriental  that  "you  profess 
Christianity,  but  your  civilization  has  never  been  Chris- 
tian."* Even  a  devout  and  thoughtful  Christian  is  "forced 
to  admit,  that*  after  nineteen  centuries  of  Christianity, 
whatever  may  be  the  case  with  individuals,  Society  at 
present  is  certainly  not  Christian;  not  Christian  in  its 
aims  and  methods,  not  Christian  in  its  judgments."** 
"Whether  we  are  justified  in  disparaging  the  Law  of  Moses 
as  we  do,"  the  Bampton  Lecturer  further  says,  "we  must 
acknowledge  that  it  was  the  high  average  morality  of  the 
Jews,  which  made  Jewish  life  and  Jewish  religion  the  fit 
setting  for  the  ethical  teaching  of  Jesus  ....  as  the 
starting  point  of  what  is  still  better,  the  formation  of 
Christian  character."*** 

How  many  of  the  bitter  struggles  of  the  past  would 
have  been  avoided;  how  many  problems  of  the  present 
would  find  a  speedy  solution,  if,  instead  of  "disparaging  the 
law  of  Moses,"  Christendom  would  remember  and  clearly 
understand  the  Master's  emphatic  words,  "Think  not  that 
I  came  to  destroy  the  law  or  the  prophets;  I  came  not  to 
destroy,  but  to  fulfill." 

Note  Q.  Jews  have  been  prominently  identified  with  the 
modern  Socialistic  movement  from  its  very  inception. 
Karl  Marx,  the  father  of  scientific  Socialism,  was  the  son 

♦Letters  from  a  Chinese  Official,  p.  6. 
**Bampton    Lectures,    1907,    p.   107. 
♦♦♦Ibid,  p.  146. 


Notes  173 

of  «.  Tewish  lawyer  of  Treves,  and  numbered  among  his 
ZZJSSSJm*  rabbis     The  Carson  the  £eory 

Ferdinand  Lassale  was  the  founder  of  the  German  Socialist 
Party  Social  Democracy  as  a  political  movement  began 
wtth  Lassale.  Singer  and  Bernstein  nave  for  years  shared 
with  Bebel  and  Liebknecht  the  honors  of  leadership  In  the 
Serman  Social  Democracy.  Dr.  Victor  Adler  is  the  ae|now£ 
Pdeed  leader  of  the  Austrian  Socialists.  In  Russia 
localism  has  become  a  movement  of  the  Jewish  masses 
The  Jewish  Bund  is  the  strongest  and  best  organized  body 
of  Socialist  workingmen  in  Russia.  At  the  same  time  all 
other  Russian  and  Polish  Socialist  organizations  contain 
a  large  and  influential  Jewish  membership. 

Thf  Jewish  exodus  from  Russia  drafted  to  the  United 
States  large  numbers  of  Socialists,  mostly  college  students 
who  must  be  reckoned  among  the  pioneers  of  the  Socialist 
narties  in  America.  Their  main  field  of  activity  was  the 
ghetto  But  the  masses  of  Jewish  workmen  and  trades- 
men who  were  educated  by  this  propaganda  scattered 
S?oughout  the  country,  in  pursuit  of  employment  or  busi- 
ness opportunities,  and  became  the  pecMer s  of  Socutosm 
among  their  shopmates  and  neighbors.  The  city  of  Haver- 
Sm  Mass  which  elected  the  first  Socialist  mayor  in  the 
United  States,  is  a  notable  example  of  the  proselytizing 
work  of  Russo-Jewish  Socialists.  The  Russian  Jews  have 
Contributed  their  quota  to  the  rank  and  file,  as  well  as  to 
the  leaders  of  the  American  Socialist  parties  One  of  the 
Prominent  national  leaders  is  a  young  Russo-Jewish 
attorney  in  New  York,  author  of  the  history  of  Socialism 

'"The6  S'  loyalist  movement  in  America  has  created 
a  Socialist  literature  in  the  Yiddish  language. Two  of  the 
four  Yiddish  dailies  in  New  York  are  Socialistic,  and  these 
claim  by  far  the  larger  circulation.  There  are  besides 
weekly  journals  and  monthly  magazines  whose  effort  is  to 
popularize  scientific  Socialism  among  advanced  Yiddish 
readers.     (See  Jew.  Encyc.  Art.  Socialism.) 


APPENDIX 


The  Quotations  from  Rabbinical  Literature 

in  the  Original 


Appendix 

THE  ORIGINAL  QUOTATIONS 

I. 

...unoiK  byro  upn-inji  u*ik»  otj  wwon  »jsdi    .1 
pao  units  3i pi  ...nino  u^y  imsta  1133  nb:  uafe  u*3ac 
xinoBc  icnpo  rpa  d^ii^i  nji3  -jTy  p^iix^m  ...D^an 

.(D^jn  ^^  PJD1D  ,ino)  .D^iy 
.(T"1 :«  nnx  *piB)    .^  ^D  ^  "OK  ptf  DK    .2 

II. 

*s  ?y  pjki    ,rwD  nN^a  n»bt?  ruiDKa  p»kd  "»j&s    .1 

.kwp  dv  i>33  lb  nanx  nr  ^3  Dy  nonon^ 
.(3'"'  ,Dnpy  y"») 

...rran«n  ^aa  uby  *6b>  ...ban  pi*6  nacrb  why    .2 
p  by  ...yw  *6  ?«b  b^bsriDi  pni?i  banb  D^nnr»  ens? 
i*op^  ic'3  ^a  bai  hb>  ni3^a3  D^y  jpnb  ...uwk  «n  ^  mpj 
.(thd)    -imata  bv  n«  D^a  l^np""!   ...-j»b>3 
,iJ3  ivvn  urns  nana   /D^yn  bao  ijmna  nna    .3 

.(D^n  b6b6  nban  ,niD)    .nuiBon  bas  ijnoDin 

Hi. 

*6a  ?D'tau  pa  raie»n  ptpiy  p«  dn  ,yBnrp  'i  ib  i»k    .5 
pfcnp  ?*nfen    ,pro  jwp  vrniut?  "p&  nr6  i^yo  ri'apn 

.(3  ,T"S  .1.1JD)     .3L31DP  p^noi  mitrn 
IV. 
,np^11  SJ3D  |niM  p5ntO  PK    PJ"D  nSDl  PJVPJ.I     Note  B. 

na  nip  bin3  idik  w  ;i    .imnvumi  pi  pipes  paifco  n^k 

177 


178 

•«33  nK  nQDK  pa-is  "i  n»«  .|Biw  nKtyni  ,|?jui  pat?  nraNPi 
.jnas?  nroTKn  nao  jjwk  spis?  "okb>  n^  ik3,»  dkb> 
.(k  ,?"ap  ,na&j>) 

po  Ta  kvb:  .mjp  naj  una  ,ep«?'  po  innate  mm  ibd 

.13  pmp  nb  now  tap  nV-ioK  ,nMTan»3  aw 

rn^ioK  ...6w?di  pm)  nmi33B>a  kbidi^b  Kinn  nin 
nawmn  rraton  Nrpnia  rpbtwrpK  rdjnwo  prpbn  koV1  p 
amsi  tnaon  n^Db  rp^ap  inb  nos  ...inDb  ...win*  toao 
'BDiKbfNbDKbK  /mmKnew  wvniK  p  nna^ob  «b  k:n'  ,rva 

.(rap  ,nae>)   .'mma  n&w  twite  by 

.■jnyi^-a  ann  inpi  rrovn  mno  "p3y  nn  nov  dk   3. 
.(m^y  njiD^) 

v. 

nam  ruv  *bj3'    -idnje>   ,n:vb  bank"  riDja  rwn    .2 
f)«  ,rrby  iwjd  n^sja  it  nav  hd  .(V"1  :n"D,n^nn)  'epaa 

.(k  h"\>  ,r&&)    .\rAyrvwxQ  roro  btnfe" 

VI. 

.nnpon  mo^b  ^btf  i*a:n:  t*b  awsan  ba  ,pnv  n  idk 
.(«  ,d"v  .nnjD  ;K  ^"d  nat?  ;a  ,vb  main) 

omn  ;('a  ,3^  "wO  .WB^rnysDe  pMsa  d*b  ana^i 

.topn*  nman  «nna  mn  |abiK  pbapm  :jnjiiT 

Tnys?    ninn  min    nm  a^v  n"3pn  ,&oab  Tnyb 

.(im  ,ia  n-w'1  ,Dipb')  .rrevn  *r  by  pv5» 
nob  nt«y  mmn  ba  ,io«  nai  na  pco  *n  oca  rppm  'n 
nbnp)    .(iwd  be>)  Nan  apiya^  mm  'jbS  Kin  ban  nm  obiya 
♦(3"b  /N"b  n>DT  ,'Da-ipa  m-iin  ns  mnr  pioan  by  ,x  ,a  /nan 
'torn  mt*»  nenn  mm'  ny/apn  iok  ,tuna  na  pax  "i  io« 
ion  .Nvn  mt*D  mm  cmn  ,(n  ,«":  nw>  ,K*n  mwo  mm) 


179 

mnvh  r\wvb  n"3pn  Tny  paona  /prw  n  dk>3  n^-ia  n 
nam  rt^niya  nia-iai  mbnj  i>3x  t6&>  *d  b^i  ,«n^  Tny^  D^pnvn 

(j  .r  nm  fcop^i)    .3"myb  ini*r6 

mkoimp  nonsn  5>a  /(r  riop  D^nn)  'nniDK  tdd  tv 
•id'  ,-idix  *on  pi  ,«ub  Tny^>  n3"pn  nnix  nntDD  ,?"mj?3 
Dmns  ;(d  /K  rbnD)  wspp  xirt  ntryjtr  noi  nwv  ton  rrnp 
nx  D3^  Tiro  3t?y  pT3  ,jr6  -idik  Kin  pi  ,m  ^  mipo  vn 
non3m  n*nn  $ik  ,?3?  Vina  3Bty  pr  hd  ;(j  ,b  jve>k-i3)  6a 
w«  '•di  mm  bapD^  *d  ni&r6    ?  nmx  *idk  nobi  npnno  .^? 

,1DKB>  HD  ^D  HK  VHD   Kin    K13^>   TJ1J&1    /53pO 

.(1DP/D^nntm») 

,(db>)  mTWid  Kin 

lw  x^  Dman  w  ,pbt33  vn"1    nnyion    hzw  3"my7i 

('ta  "6b>»  mo)  ,pba3  jrx  Dmaan  M2*  p|X...D"6d3j 
.D^an:  x^>  traen  w  ,d^b3  vm  Dnyion  ^3 

,(n  ,xd  mj)  ,x3^  Tny!>  nipaa  nnvo  *pv  "i  -inx 
r^ab  Dnnox  Dnx  ,pKnfc>6  n"3pn  nox  ,fT»3"i3  "i  idx 
voyn?  Tny  ^st?  ^su  ^n  ,{*  ,n  na^x)  ox  pxi  ir\n  dwi" 
'nownnnoi  ,idp  n»*  b»k  rnrv  ,idw^  px  ib  px  Daa 
px»  KnsyDi  vjs6  pava  W  »nsy^  idk  pi  ;(y  /i  nnat) 
n^nn)  n,nin^a  n,b  nnfc>D  DnnD  nm»Kvbjn  ;(3/H)  'rra 
.(33  't^>  n^x-o  ,\vrnn  hepd  n  ?b>  em»)  .(j  ,sp 

,m^x-i3)  'nnx  ynr  dvAk  6 nc?  *a  ,r\w  \ov  n«  x-ipnv 
Hint?  ynr  mixa  rtanDj  ,id«  ^xidi^  1  d^3  KDimn  'n     ;(na 
.(r,i3  n3in^»i3)    .n^on  i^d  nr    ?  nr  "-xi  ,^nx  DipDD  X3 
n^Ki3)  *yn?  i3n3KO   mmi  ,^>kidk>  'n  di^d  NDinjn  'i 
Kins?  ,mnma  ,ynr  n^n  j«3  th3  px  'p  uuxd  .Tmv  \{J?  t& 


180 

.0  /to  nm  rw*oa)  rw»n  *p»  m  ?nr»m    .nnx  aipoo  tea 
.kbid  in  HDD  mn*  nana  n*apn...*ib  |a  jww  *i  tdh 
nxtan    .Q8B1   ma  ia  cant?  naia  ?iwa  wno  nnx  pi 
,n»naaip5n  i(a*aa  ^itprrp")  'tn^ina  m  w*  dw«  ranaa 

osroDi  ,(ir  in  nam)  ww  nya  noina  rw  p*sa  ww* 
pna  nenn  *n  ma  *a...bmB*  r&wa  *aw  nowi?  ,rtfnnaa 
'ids  *tk  "i  D^nNDin  'i  .(aa— a  ,»b  rrov)  "laa  aaiDD  nap: 
r(t  'a  D^nn)  i/mb'  Dvn  s:k  nnsr»'  fUiDwr  ,rwBn*^D  nr 

.(«  ,«»  iwma  ,|Bmn  ntpo  n  ^  Brno) 
inmaV  ^y  ,n*apn  -ioik  r(rwon  *£d  bw)  rriw  wn  -pi 
.(?  'a  D^nn)  ,ywfc  ovn  ^k'  iTOK  Ktn  pi  ,ntnn  nna 

.(a  ,Dsbnn  emo) 

pj«  ,upns  rwo  rA  onow  :p^a  Tisyb  ttayn  max  pTny 
irjjn)  iraa  nuw  r6aDe>  ijdd  aiD  nna  rTnta*  uw?  "Q  by 
trotftnn  by  nay  *6b>  no  ,rnym  nwp  nno  Yby  myi  ,(*p ,:: 
ifittniK  im  *o  "p^  n^BW  i«ra  iwi...Dwmiwi  byi 
,aa  D^nn)  onna  P3*  ^nai...fya  tta*  rprnam  ,1»*y:>U  TW 
1?  naiDD  iraa  wm  *pin  .ir:a  mny  ^bo  "6k  bai  #(m 
nrrby  mysp  "iw*  ^a^a  a»e>  ?  bm^  by  n"apn  spbbw 
,Dr6  idk— ?  dhd  nnu  inyn  pa  ,Dnw»n  rraa  tppam  ,-inva 
b'aeoi  oa^atra  *6k  w  Kb  www  no  ba  ,Db")yn  max 
imB*  py  n"apn  jpbbw  it  naiDD  urpB>  ,na^a 
.(imb>  ,d  mgtr  oip^) 

,•£**  DTOW  ibbn  ,ib  *idk  ;ioy  nano  n"apn  b^nnn 
•my  iba  bw  Dirnwyav.ina  biya  iD^anb  Dnw  Drrnuiy 
,n*apn  ^ab  rwD  ion  ?  "pa  -pun  nana  paring  iwb 
ib  ^dk  ?  dpi  man  nut?  nys  ini«  nw  #n^y  W  wan 
dk  ,(ta  ,o  brn)  T^  ,J1">w  ^u^  '1^k1  Mn1  V,n  rn'aon 
*zb  n^aa  rj?*«^ai  »v:b^  -iok  .vrayo  pnio  "jk  »navy  i^£j 


181 

Akib*»  irot  natf  kV  n:o  by  Av  hzpn  ^k  ^  nnotrai 
t6i  ;isya  pna*  dink  *|«  *6k  wa  W  iaba  D^n  k/i 
dis  mo^o  moe>  dtio  dink  n«  ^k  wa  w  ^a  a™ 
iww^trtfiwvuiw  nah  ib«  161  ;way  ny  p^n 
n5nimnar6irun  ^  nmw  so  Rp  xb*  nab  d^bu  *6i 

.(dp)    Aapo  ^n  pa  ,mm  \jk  ia  .iK"»aa 

rrercn  ibo  bv  ma?  noh  *«  /Wttn  w  1  ^ok  (i) 
nna  nw  i&k  rmosa  *&p  "nonpn  onso  D^pns  ^  dwi 
rnwnbi  lb  idjpj  nine  noai  noa  ntn  ;fri>y  nayi  n^yn  *oa 
mo  ,nano  mo  nr«  "gi  .nnnn  b  *iid  ny  vnnn  nvvnpi 
moi  nano  aiDn  mo  ,ioik  mn  ?  nvaman  mo  ik  aion 
,DWian  nya  -lyovoni  n:ynon  rwon  -jfoi  .noyio  Fireman 
noai  noa  nna  by  ,(n  ,u  iw)  1JWB  ^nD  KlnV  nDK^ 
py  n«  12  yuan  w  rnwi  tfin  «nn    .£ia  nvrnn  ot  nan? 

.(nso)  ,(i»uiw»)  wa 

aa  mom  ,nna  ma  n*-»  p«a  nby  *ann  ncaa  ,pb 
. . .  iaon  aba  i^K3  /DiK  *»  baa  mon  yja  p  iKtann  w? 
,am  ino  nnK  y^aa  dk  ^a  .ionn  -pya  y^an  "py  p*  sa  oax 
by  it  njnoi  dv6k  non  a^anb  bw  mon  by  w  awa  noa 
*aa  ba  loacj  nns  ^k  yt^aa  n^sa  pb  . . .  nnron  . .  .iDn  sa 
"n?  ma  *»  ba  iar  nna  k»k  npnva  Da  p  oobw  d*ik 

.(m  ,iD,a*  'n  D"on)    .npn* 

Tnyb  dws  b»  d-op  ;no  y-rb  i^aj  dk  noa  w  *i  (2) 
*6a  nna  ni^o  «bx  hiioxj  «^  wanpn  anxo  tdVi  «v  .ma? 
nnnbi  vnnn^  A  id:pj  nin^o  noa  n«n  »n^y  "iayi  nt^yn 
ik  naion  m^o  ,nano  htd  np«  ^i  ,twm  ^d  ny  vnnn 
mama  nn^o  dk  .naion  rmo  now  sin  tnusnw  nro 
*ViD  ny  vnnn  nnn^i  iwinbi  *6  idjpj  nwo  noa  nn  noyio 
(t— i  ,o^  npn)  nrwn  pi   biaan   p    a^n    .nrmn  ?a 


182 

romnln  lb  napp  noai  nsa  nnx  by  amaan  aya  n :  y  n  »  n  i 
.(« ,?a  ,1862  f\n  ,kiqd)  ,nnnn  ^  *po  ny  iwvn  nnnbi 
«s  iD^pns  bv  nap  inn  yrb  *ib>bj  dk  odik  w  n  (3) 
nT^y  nayi  ntyyn  aba  nn«  hivd  ^y  missal  ppinn  anas  nobi 
.nnnn  ba  ppDTy  wa^a  byi  nabyi  vby  idjpj  nwo  nna 
now  nn  ?rojjnian  mo  ik  aion  did  ,nana  hid  nra  "ai 
*onp  may-nan  mo  dk  hdi  .nujnian  moo  nana  aitsn  mo 
n  k  Dnpon  ,rmnn  ba  epa  ny  nn^D  m  najp:  n,a  noyio 
nnn:»  vxvnnbi  *b  napp  ncai  noa  nna  by  ninon 

jjwin  ba  *pa  ny  vnnn 

,(1902  ,Bnnazrp  ,iyo3y^  ;«  ,ib  ?nan  nio) 
inn  m  »(a  ,k  rprma)  'ansn  ^a  by  name  asnbtf  nnv 
.(« ,t  rm  k^i  ;k  ,n  ;n  ,n  nan  nnana)  .nn?Dn  ^bo  be? 

;rpp»  b^  mK  nr  ?0  /ibn^nn)  ,"tik  n^ij  Tiwa*  wd 

lobo  .(i  ,k  jw*na)  '2io  'a  ii«n  n«  a^n?K  ktv  now? 
itjj-j  abiyn  fcnaat?  amp  wyoai  ivpo  bt?  nna  n"apn  na*^ 
Miai  ,n"apn  *jb^  ;d^  -ids  .ibe>  maan  *<aa  nnn  nnbi  mpob 
ain#  -ob  ,ib  noa  ?^b  ib^  -rina  saa  nnn  nap  t»«  ,abw  b^ 
in*nn  ,y"ean  ,ib  *idk  .a^a  npiaa  *jDnanbi  -pnnnb  Tny 
ba:i  ytyiTJ  im«  n*op  pra  ,wik  n&oi  isn  ,ib  no«  .^b 
mown  babi  "6  b^snb  vnyp  rwo  int  win  n»x    j  voa  by 

.(bjb>  ;D  ,nw*  mpb*1)    .Bifida 

m  id  ,t  nna?)  niB»»b  wit  ^ab  bnan  nn  nn&<  ns'' 
.nnsn  p  bna  Nin^/bnjn  in'  iok>  ^npj  nobi  .in  p  rrro 
...(r  iU  n^y^)  '"ind  nnji  s^:i  nn11  nay  bsa^  nm*  noNJ^ 
n^ji  i(aa  iv  n^N"ia)  "n  b^  n1  "m^nn'  idnj^  ramaKD  an"1 
naji  ,(as  ,^  ,naiDa)  HP'na  inj<^  *b«  noxn  ^ay  no^^  ,nt^DD 
•(m  ixb^pTn1)  'D^y  nwb»  ana^v  i»kjb>  rm^n^NboD 

.(ns  /nnbin  r«Dimn  mo) 


183 


t&c  nwo  toia  '»   .  • .  too  torn  imw  r*  n^ 

.(2  ,d  niDiD)    .n'apn  *otf  in  poyna 

idk  son  "i  Dtra  nv  "»    •(*  '*  D^nn)  ^nnn  inVyV     , 
dm'  ,tdw»    ;w*  .won  -po  awo  n"apn  kd^  wufr 
.(n*  ,D^nn  bhid)  .(k  ,'P  onnn)  wrt  afc  Wife  *i 
now  ^n«  ainai  mm  fw»  nW  ,idw  nna  ama 
llWp  ^- 1  (o  t!  brn)  w  rw  Ps™  VD?  ^3  '3  ny' 
«aw  n  nan  ,ivA  nnxi  A  nn*  ,kot    ;iw  iron  ft  nnx 

.(air6pnn»   i*#v  reran) 

tti  Dr6  tdw  n"apn  my  ,m  ibk  mw  i  io*    *13 
'anb  d^dk  tw  Dab*  in  nsi  Drrnba  'n  n*  W  rionw  nn« 
.(a,nspimD)    .'D*p*'  »k  n»w  *6  'D'pn'    i(o^w) 
^  <n  no«  fcona  *o  aaa  n  ?nTO^D^wno 

,(i  oa  *dt)  .nar«  'n  '^P'  "^  w  mv  nDIOV 
.(?a  #k  ina^n  rnp) 

'nonte  ^k  w  »w  n»i  .io»  to  nwi  iW  rnipi 
.upi*  'n  amp  new  id*  mv  piroon  "[boi  ;0  od  mw) 
.(ia,n4nn  Bhno) 

m*  HD  .nwi  I&M  MD^I  nan  l&  ,TD«  pW  "I    Note  E. 

idv  w  now*  ,w  iw'  *»«  w  *i  w-  .0  ,oo  wwra) 
non  ww  *i  <an-  .(r  ,ay  o*nn)  W  l*'  «*»  '»  ■"*> 
(ii  id  w)  wan  Dab  in«  16  -nw»  tdwt  *»r  Win 
iw  Dn:o  «d  pm  *•  ,tdw»  .w  'dmd'  tnM  r*- 
nonav  5w  -wi  m  mrni"  noapa-vi-  .(to  a  nam)  w 
iod  .  W  i™avn  uram  ,obaD  utobdi  kpj  wn  >rtn  p«- 

.(a  ,n^pnn:D)  .(n  ,aa  »w^)  'naw  TO 
»n  hi  nby  -m  mw^n-  a^na  fimiar*  maw  wm  non 
,»w  pood  m  p*  •»«-  •  «*  ^»  ■*«  nby'  '(s  'n3n,D6J,) 


184 

inba^   oan  *k    .(«a  ,aa)  'in-ipn  •■dc  *aJ  n-nai  jia-i  d^3 

NC  fcO'  p  Dtt     .'13  UTSD  btf'  ,(DB>)  '13  ~lQn  ^>K'  3V13— ?  irb 

ib^sn  ,p*a  ani:D\-i  ,ib   -idk     ?^   nob    (Dtp)    'D3yc&b 
.(a  ,nb  jmnjo)    .(id  ,:ib)  'nto  u}yn  btf  D\sbin 

W  13K1  ,UW3   HN^  n3  13  |W   p*3    Kni^rt— :  s"0) 

(s^niDi  k^id  rvbw  rKpavnaa  nb^K  ibnpb  um<di  imaoKo 

VII. 

bap .  ♦ .  rmn  nmo  nnv  Dneio  nana  inrn   Note  f. 

.(3  /K3  pawy)    •nrwD  3"n  cnsiD  nm  by  "niyn 

pxb  jtw  ,n^Db  ib  iisao  niVD  ynn  sxttw  n  sm 
"in  «3  . .  .dik  be  iniK  *n:>3  n^y  nwi  ,n»nn  did'1  paa 

:(id  D^nn)  a^rm  ;rnt?y  nnx  by  pwm 
D"Dn  ipm  («  ?ifchp  inapB>"o  rjbnaanw  *d  vt 
whbvbn  so  (t  .133^3  n»K  13m  d /pi*  bjnai  (3 
n?3J  (r  rianp  by  kc:  sb  nsnrn  (1  ,nyn  inynb  ncy  ab  (n 
o-d"1  abi  yin?  ya^o  (d  ,133^  'n  *kv  nwi  (n  ,dxdj  vrya 
«b  nb«  ncy  ,npb  &6  ^pj~by  mm  (jo  ,1^3  inrxb  1QD3    (' 

.'DPiyb  did* 

-uni  (3  ,mpnv  sjbn1  (« ,a<nal  j  w  by  pwm  nw  sa 
ddk  (n  ,nns?3  ^sna  vaa  nyj  (n  ,mp^yo  yv33  dkd  (j  ,Dne*D 
.'pB*  dvdi-id  Kin  ,y-iani&OD  wy  D*yi  0  iDron  ynvn  13T« 

.(to— id  ,ab  'w') 
noi  3iD-no  on«  *ib  Ton'  ^nan  ,sj6p  by  pwm  na^D  aa 
y^m  (j  ,non  nanw  (3  ,dsb>b  nicy  (k  dk  '•a  ;*ps  envi  'n 
.DTicbyp^yni  .n-'yc  *itn  .(n  ,1  H3sd)  .T>nb«  Dy  nab 
.(k,13  'w)  ,'npnv  icyi  (3  ,dqcdi-)dc  (k  'n  ids  na'powB' 
,bN*^b',,  n^b  (n  idk  n3*  ,idk3^  ;nnK  by  p^yni  Dioy  «3 
nd^k  ,Dn^  13  pn:  'n  nb  ^^pnD  .p  ,n  Dioy)  'vm  ^i^-n  (n 


185 

;  nnN  by  p^ym  pipnn  K3  KbK  ?  nbia  mwn  b:a  "oitrn' 
.(k  na  ,ma»)  .(t  ,3  pipsn)  STm  voids::  pnxv  ,i»k:k> 
n:o  by  w*  ib  idn  ^kd^  "oab  K3t?  nnK  D"i3y3  n^yo 
n»K3tt>m  .'KbnbynDiy  ^K^a  nba  mmn  ?a  *n»bw 
Kb  rnnb  ^d  ibyv  lb  i»k  ;n*vy,M>n*ttA  K3  ,nwrai 
.iioa  bs?  Kin  nenTa  tpki  ,nbia  rninn  ba  irn  it  ,'n^yn 
.(K,Kb  nncy) 

Yin. 

Nnvap  nayob    pan    prnsn     :  froin^    Dinn    Note  G. 

.(in  ,3  '^*m)    .kit^o  *ob»  wa  ,K3pya 
Knvae>  naysb  pbab  pbx  p:a  prny  Dia    :  ^bfcj>rp  Dunn 

.(DB>)  KH^Q  Kabon  W3  ,KW  3py  SpD3  ,K3py3 

n^bi  Kniabn  K^n  rpbm  Krroo  tph  ny    :DibpnK  own 

.(\D»xvB>6n3)  K^oy  nyonts* 
rrmai  ,*m  vyr  ,Kn^>o  Kab?a  jn^i  pr  ny    :  \nw  Dinn 

.(dp)  .K^ooy  jidew 
Kin  rwn  Kn^o  Kabo  wi  pr  ny  t^obBTP  mam 
Kn>  *a  ny  .KyiKn  Knwbo  ba  pnayn^n  pvny  rpbi  ,Kniato 
ibv  ;(jn  ,n*  ,rm  rv^Kia)  ,nwn  ibo  nr  0  ,bd  'pk-q)  'rbw 
vnw  ,7dvw  ;vby  pbnpnn  obiyn  jtidikp  ^  ,(nw)  'D^ay  nnp* 
.0  /K^  nw)  "isyivp  d^  vb«  ,dto  Djb  noiy  ib>k  'bn 
.(*,&¥  nairwira) 

imiro  Kn^D  Kmm  npy-D  Kaba  Dip*  na  :Dibp:iK  Dunn 

.(n  na  nanoa) 
k^pd  'a-tfn  r3p3T  nmo  span  *pb»  "pb»'  na  :*nw  ounn 

.(DB>)  ,PK"l^D  *ppn  B3P1 

rn*3pn  ib  ieik  ,ir»'2  mrtfaa  nibanb  Tnyfc>  nn  p  two 
'inbnj  nMa  nanai  *:dd  bK^'n^Kj^  ;^b  jnKi  131  "odd  bKe>, 
,v:sb  ibik  ,:nnjp  *jdv  p  nw  nKis?  pra  .(n  a  D^pnn) 


186 

?m»K  kV  ny  D"n  A  i»k  .en  «b«  -po  ppao  '•rx  ,y"K>a-i 
■q-ix  ib  nru ^d»  bat?  D"n'  riDiup  n^«  in  spbu  Knjnn  naa 

?y  Ti:a  "n  nx  nay  run  ,(as  ,a  D^nn)  'w  |B  na  ip^' 
na  no'  iDa  "u'  n?D  mm  .irwo  by  133  '-a  iptwn  *n 
.(*nry  pK)  ."m  nnN  ^a'  a^na  pi  ;(a  tv6  "•btro)  '^Ba  "ia  noi 

jnia  ^nk>  n^n  ,(»,m  rrp&na)  'tamaa  p  "ipan  bav 
t^K  nw  Kinn  Dva  n*nv  ,"id*oii?  ?po  .Kiab  Tnyb  . . .  -pab 
.0  /no  nan  rwana)  ,(aa  ,r  n  W)  "ipa  rkw 
,Dip  jo  idk>  npn«i  ...tob  TbTiK  *n  ns  :jnav  Dinn    .3 

&oby  w  Kobtn  Krppo  .aoDbyb  D^p  ,*oa:i  Knba  >*rey  toba» 

•(n  ,b  *w)  vnora 

(n  ,ta  w)  'ub  nb1  ib1  '•a'  ,ia  auias?  mwDn  ibo 
.(p  #M  nai  anai) 

bypb^Tay  nnDb,Nn^o  pis^  wp  *pd    i\tuv Djnn 

.(K.nnanD)  ,*p»by  wd  ptnpbo  *v»k  i*pdb*  n  ,?k-»b" 

na  e^jno  ^ki  K*n  ayo  nnx  my  inn  nw  «a^py  "o    .4 

.(a  ,re  pnnjD)    .(?— i,a  ^n)    /vai  psn  n&o  own 

idi**  waanpa  ,wab  mown  njnt^a  nano  'nry  *i  *i»k 

p«n  n&o  D^D^n  na  j^ino  ^ni  ,&on  tsyo  nnx  my  .b&ntrb 

.(a  ,k  nan  Dnai)  .(t— i  ,a  ^n)  "131 
n^x  na  ••bx  vj^anv  a^nai  wn  ,nroe>  *|W  p  n^o  by  .8 
.(a  ,aa  naio)  .0  *&  nna?)  »vrwi  by  isDoa  vbv  naoi  rnpn 
*3ii  ytw  *ni  ,Knry  p  itippk  '"in  baob»:i  n  Note  h. 
bjnPNo  ,ivan  nnb  lyin^  pva  . .  .n^b^n^b  piy  vn  Na^py 
.pn^D  sa^py  ni  pan  ;n  ib^nnn  ,D,,tnpn  *vnp  n^ao  nv^ 
?  pia  anx  no  ^bd  ,Dn}  idn  ?  pnvo  nnx  no  ^bo  ib  no« 
(«i  ,k  naioa)  'nov  anpn  irnv  ,ia  asna^  Dipn  ,ib  no« 
Dnb  idk   ?  naa:  «bi  (w  ,n  nas«)  la  D^abin  D*bw  vtrayi 


187 

daito  pb'  nniK  bw mana  rwpna  &&p  "iy  ...Drrco  ^n  *p*> 
nyn)  "iys  rn»ib  ivnn  int  ,nwi  p*y  d^bvn  &nnn  mw  |vx 
,m3t  bsniucra  D^pnn  k^  kttid  *n«n  ,(rp  ,1a  rvnsiv  ;y  '3 
ik^o*  Tyn  nnimi  ...rt^T  mawna  nuDri  trapmtp  w 
way  .(n— n  ,n  ma?)  'rpmaima  D^pnt^  nvm  dh^ 
.nD"pn»  nnaT  ^  msia^  yvrn  fnm«  be>  inKiaa  no^prw 
.(3  na  mac)  .wiorro  Ka^py  oanoma  xypy  /6  tods 

IX. 

/irane  *on  niata  !?e>  root  iron   Note  j. 
.rtane  d^dc?  niata  bw  nsoi  win 

x. 

a"myn  .3"myn  ?flmya  &6  ,3*n  roisa  *6j"id   Note  l. 

dnwittyi  tnapp  D^pnv  *6k  ;nnnn  *6i  ,nKas>  t6i  n*op 

.(k  /P  nia-ia)  .ro*at?n  vtd  D^rm  bmpira 
XL 

nn  "in  rrw  /T'pnsD^  pTnjn  *!pirns  pnn   towin    .2 

.(n  ,t  Dn^n  *w)  .onBK  13  rwoi 

XII. 

Kin  HD  :lb  HDH  *in  (3  /ID  JTJDBO  1iTl3KV  pDW  b^KV  K3K  „1 

,(2  ,:6p  ,nnB>)  .Dimi  pan  mn  nn«  tj«  ,(i  ,nb  nice)  Dimi  pan 

XIIK 

dni   rpi(ti   nni^n   ppiy   btn&»   dk   ,idin  itjpijk  1 

'DaWiaitPD    KSHK   rD*331P  D\33  W  ."ttDKaC  rD^Kaa  p«  i*A 
'"1  1^  "IBN    .(T,J  ^N^D)  'D3*6k  HaiBW  ^K  131B"  ;(33  O  H'DT) 

Dnb  Toya  n"3Dn  *6k  ?D^«aa  p«  n3i^n  pny  pN  dk  ysnn* 
.3Di»b  pnnoi  mien  peiy  btnwi  ,pna  mep  witojp  -\bn 
.(3  ,ra  pvmao) 
mbav  3TI3T  ;nnsD3  ^K-i^  ona  D^p  ,i3^n  "noKl    .2 


188 

.Dp  ;a  ,td  moa*)  .(n  ,t  n^y^)  'apy  m  by  insD^  amy  nan 

.(a  ,r  rru  ;i  ,y  \wip  ;a 
(3  ;Dp  nina^)  .ona  ^bapob  Kan  njn  nna  nxn 

.DH  D'obD  "03  b*nB»  }3  ,101N  pyDP  1    Note    P. 

.(k  .napnat?) 

by  ODIN  rrn  *on   .nbrun  hdjd  n^o  rvn  pnvn  pyos? 
.DHDnn^oa  byi  rmnyn  byi  rmnn  by,*ioiy  nbiyn  onm  n^B» 
.(3/Kmnx) 

,nw2ipn  b3D  nnv  np-r*  nnyn  bnj  ,-iryb«  "i  -idk 
ibki  .(a  ,«3  ip^o)  'nntD  to  nnaj  bq^di  np*vx  r\^y  idjop 
Dabiy-it'  iqk:jc?  ,np-nn  p  nn*p  DHon  nib^s  nbnj  ,n?y?K  *i 
#baw  pbd  jrm  dix  dk  .(a>  ^  y^in)  ion  ^  nxpi  nip^ 
np*rc  p«  »iTypN  *"i  idxi  .baiK  *vn\  *mp  nix  ,baw  i^k  pdd 
^sSlnvpi  np^b  Dabiy-iT'  i»*oe>. /fiat?  ion  *sb  xbx  nDbnfc>» 
}D  inr  anon  rop'oa  nbru  onm  riBwa  panwi  ."iDn 
;in»ca  pa  idm3  pa  anon  nibnba  ,urc>D3  npi¥  :npwi 
,D"nb  npn*  ^v^yb  pai  D"jyb  pa  DHon  nib^a  ,D"jyi>  np-nf 
.(a  ,dd  naio)  .D*n»b  pa  D"nb  pa  Dnon  nibs»J 
*db>  byi  onypn  byi  nnon  py  nunnb  Tyn  ^a  pKBn 

.(a  :n  Nina  xaa)  .jnyp  by  y^onbi  ,d4jmj 

,npnv  nw  ,np-atn  p  Dnsnon  ^y  ib'Dtf  rfcOBino  idk 
.(a,rp^:) 

.npnvb  nil  hnd  'i  iwb  b^psn  "dk  "ia  jnj  *-ib  iTaa«  xan 
.(a  ,do  nmna  ;a  ,n  *nna  N33) 
...n^b^a  np^nnoi  nwa  rvaja  rip-™  ^k>  nsip  ,pai  nan 
nanp  ,dv  baa  *irran  ...nt?be>a  npbnnai  npb^a  n^a::  ^n»n 
.Tyn  ":yb  naip  ,D?iy  "jyb  ^non  ;na^  anyb  nacr  anyo 
.(a  ,n  Nina  xaa) 


INDEX 


Index  to  Biblical  References 


Genesis.  Page 

1:  2    61 

1:  4  61 

3:  15 156,  157 

4:  25   57 

12:  1 66 

19:  32   57 

22:  18   66 

49:  10    156,   157 

Exodus. 

4:  22    121 

19:  5-6 66 

23:  21   154 

24:  1   154 

24:  8-12    121 

Leviticus. 

19    68 

19:  18 67,  121 

25:  2-7,    10 167 

26:    3-13;    14-43 45 

Numbers. 

1:  51   158 

23:  9    32 

24:  17    156,   158 

Deuteronomy. 

6:  4  49 

6:  5 67,  121 

8:  3   144 

10:18-19    167 

14:  28-29    168 

15:  7,  8,  10 168 

15:  11   167 

18:  18 156 

24:  19-21    168 

26:  12 168 

28:  1-13    45 

28:15-67    45 

28:  65 17 

32:  15 34 


I.  Samuel.                       Page 
15:  22    68 

I.  Kings. 

12:  4 33 

II.  Kings. 

1:  8   96 

Isaiah. 

2:2-4    73 

2:5    75 

7:  14    71,  15G 

9:  56    156 

9:6-7    72 

11:1-9    73 

11:   9   114,  127 

11:  10   73,  158 

11:   11-12   78 

12:  3 54 

27:  6 79 

29:  18,  22,  24 78 

30:  15 143 

33:   15-16   155 

35:   1,  2   79 

35:    10   79,  144 

42:   1-2,  4,  6-7 74 

43:  5-6  79 

45:  17 79 

49:   5-6   74 

49:  6 127 

49:  7 77 

51:  4 55 

52:  13 62,  77,  153 

53   153,  156 

53:  1-3    76 

53:  2 57 

53:  3,  4 114 

53:  4 154 

53:4-6    77 

53:  5,  6 60 

53:  7-8,  11,  12  77 


191 


192 


Index  to  Biblical  References 


Isaiah — Cont.  Page 

53:  11   58 

55:  3-5    75 

56:  1    155 

59:  20 70,  74 

60:  1-3    75 

60:  4-22    76 

61:  1-2   75,  98 

61:  6-9   76,  115 

62:  2 76,  117 

65:  15   117 

66:  18,  19,  21 78,  115 

Jeremiah. 

2:  3    87 

3:16-17    80 

4:  1-2 85,  114 

5:  18,   19    86 

9:  23   68,  104,  169 

16:  13    154 

23:  5-6   63,  79 

30:  9    62 

30:  18,  20,  22   88 

31:  4-6,  10-12   89 

31:    21-22   58 

31:31-34    80 

31:  33 55,  170 

31:  35,  36,  37   87 

32:  42    90 

46:  27 89 

50:  4-5     88 

Ezekiel. 

11:  17-19 89 

16    35 

20:  32-33   39,  87 

34:  23-24    81 

36:24-25     89 

37:  21-25    90 

Hosea. 

3:  4-5    88 

5:  15   86 

6:  6   68 

10:  12 68,  168 

12:  6   69 

14:1,  5   86 

Joel. 
2:  32     123 


Amos.  page 

5:  4   155 

5:  7,   24    168 

5:  23    69 

Micah. 

3:  12 86,  159 

5:  2,    4,    5 81 

6:  8.... 69,  104,  155,  168 
Habakkuk. 

2:  4    156 

2:  14   114 

Zephaniah. 

3:  9      83 

Haggai. 

2:  3    92 

2:  6-7,    9    81 

Zechariah. 

1:  3   86 

2:  10-11 82 

4:  6   22 

4:7   61 

6:12-13    82 

6:  12   57 

7:9-12     70 

8:4-5     159 

8:  7-8,  13 90 

8:22-23    85 

9:  9,   10    83 

12:  10    90,   114 

14:  9     83 

Malachi. 

1:11 83 

3:1   82 

3:  7   H4 

Psalms. 

2:  6-8    83 

2:  7    58 

2:  7-8,  12   158 

15 155 

21:  4   158 

22:  15    59 

22:  27-28    84 

36:  10   61 

45:6-7    83 

72:  1-2,  4-5,  7-8,  17 84 

72:  17   154 


Index  to  Biblical  References 


193 


Psalms — Cont.  Page 

83  159 

86:  9  84 

98:  2-3  84 

106:  35  35 

110  159 

110:  1 68,  84 

110:  3 57 

110:  4  84 

112:  9  168 

118:  22  135,  161 

146:  7 55 

ProverDs. 

21:  3  168 

25:  14 22 

31:  20  167 

Job. 

20:  8 143 

29:  15-16  167 

Canticles. 

7:  3  114 


Tobit 
5:  15 


Page 
.104 


Lamentations. 
1:  16  

154 

5:  3 

57 

5:  11    

58 

5:  18  

158 

Esther. 

3:  8  

38 

7:  9-io    

38 

Daniel. 

2:  31-45    

2:  44  

,160 
85 

7:  9   

62 

7:  13-14    

85 

7:  18  161 

9:  24  104 

9:  27  59 

10:4-12  118 


Ezra. 

1:1-3  .... 

Nebemiah. 

8:  8  

I.  Maccabees. 

1:  11-15  .. 


45 


35 

,36 


Matthew. 

1:  21 52,  95,  162 

3:  4,  5-6  96 

3:  13-15  97 

4:1-11  100 

4:  4  144 

4:  13  99 

4:  17 103 

4:  19 101 

4:  23 99,  141 

5:  3—7:  27 170 

5:  10  52 

5:  17  ..124,  150,170,  172 

5:  20 105,  170 

5:  48  170 

6:1  168 

6:  10 103 

6:  33 104,  143 

7:  12  164 

7:  21  105 

9:  36  52 

10:  1,  5-7 99 

10:  6  52 

10:  5-7,  35  150 

10:  9-10,  16-22  151 

10:  23  163 

11:  2-6  107 

11:  13  54 

12:  28  103 

12:38-39  135 

12:  39  151 

13:  31-32  110 

13:  43  102 

15:24  52 

16:  1  106 

16:  27-28  163 

20:  28  100 

21:  43  103 

22:  21  150 

22:  30  163 

22:  37-40  121 

23:  13  103 

23:  37  52 

24:  3-4,  14  164 


194 


Index  to  Biblical  References 


Matthew — Cont.  Page 

24:  34  1G3 

24:  36  151,  1G4 

26:  52  153 

Mark. 

1:  14-15  98 

8:  11-12  106,  135 

9:  1  1G3,  1C4 

11:  9-10  106 

12:  10-11  161 

12:  25  1C2 

13:  10  1G4 

13:  30  163 

13:  32  164 

15:13-14  106 

15:  32  107 

Luke. 

1:32-33  100 

1:  69  162 

1:  71,  74,  75  96 

2:  11  95 

2:  14 150 

2:  30  102 

3:  1-3  96 

3:  15-16,  21 97 

4:  16-20  98,  141 

4:  31-32  99,  141 

4:  43  108 

6:  31  164 

6:  36  121 

7:  18-23 107 

9:  6,  11  99 

10:1-9  99 

11:  29 135,  151 

12:  49,  50,  51  151 

12:  51  150 

14:  15  102 

16:  16  54 

17:  20-21 106,  151 

17:  21 100,  103 

18:  29,  30 143 

18:  34 108,  151 

19:  11 108,  151 

20:  17 161 

20:  34-36  163 

21:31-32  163 


Page 

22:  29-30  103 

22:  35-38  153 

22:  36  150 

23:  8-9  135 

23:  34  52 

24:  19  108 

24:  21  108,  151 

24:  27 139 

24:  47  114 

John. 

1:  0  61 

1:  41 51 

4:  22  52 

5:  39  139 

7:  31,  46  105 

8:  28  108 

10:11-14  81 

12:  16  109,  151 

12:  24,  32 109 

13:  34-35  125 

15:12-13  125 

18:  37  108 

19:  37  90 

20:  19  110 

Acts. 

1:  3,  7-8,  9 Ill 

1:  16  108 

2:  36  Ill 

2:  41  112 

2:  44,  47 112 

3:  19 112,  H5 

3:  18,  21  114 

4:  4  112 

4:  11 136,  161 

4:  12  139 

4:32-35  113 

6:  7  112 

8:  1,  3 116 

8:  4  115 

9:  1-22  118 

9:  31 112,  142 

10:  9-16,  28  163 

11:  2-3  163 

11:  19 115 


Index  to  Biblical  References 


195 


Acts — Coilt.  Page 

11:  19-26  117 

13:  14  141 

13:  23  162 

13:  26,  46  139 

13:  45 128 

14:  1  141 

15:  1,5,6 171 

15:  1-2,  5,  6-21 163 

15:  19-21 171 

•  17:  10  141 

20:  21  118 

21:  20  113 

26:9-20  118 

Romans. 

1:  17  156 

2:  28-29  123 

3:  22,  29-30 123 

3:  28,  31  124 

4:  9-11  123 

5:  12,  15,  18  60 

8:  2  56,  117,  170 

8:  3-4,  9,  14-15  125 

10:  2-4  136 

10:  4  56 

10:12-13  123 

11:  1-2,  11 136 

11:  12,  15,  25-26 137 

13:  8-10  125 

14:  17 55,  1G2 

14:  3,  14,  17,  20 163 

16:  20  157 

I.  Corinthians. 

1:  22 128,  135 

7:  19  171 

8:  6 141 

8:  8 55,  163 

13:  2  124 

II.  Corinthians. 

3:4-16    44 

3:  13-16 65 

9:  7   170 

©:9-10    168 


Galatians.  Page 

1:  14  118 

2:  11-21    163 

2:  14 142 

2:  16 56,  124 

3:  6-7    122 

3:  11   156 

3:  23-24   122,  171 

3:  24   56 

4:  4 93 

5:  6   124 

5:  13-14    124 

5:  16-18,   19-23    126 

6:  2 117 

Ephesians. 

2:11-15    126 

2:  20 142,  161 

4:  13 127,  140 

6:   17    151 

Philippians. 

3:  5 117 

Colossians. 

2:  16,  17 55 

3:  9,  11    127 

II.  Thessalonians. 

2:  17   170 

Hebrews. 

1:  4   62 

3:  3  62 

8:  6-13    55 

13:  20   81 

James. 

2:  14-17    124 

2:  24   124 

I.  Peter. 

2:  6-7    161 

5:  4   81 

I.  John. 

3:  10 125,  168 

4:  7-8,  20 125 

Revelation. 

1:  7  90 

7:  17  81 

22:  16  140 


Index  to  Rabbinical  References 


Aboth.  Page 

1:  2   170 

1:  14  22 

Berachoth. 

7b    158 

17a    Ib2 

34b    54 

Shabbath. 

31a    156,   164 

63a    54 

116a 149,  lbO 

128a    167 

130a    49 

133b    121 

Erubin. 

21b    155 

Chagigah. 

14a    62 

Rosh  Hashanah. 

31a    149 

Sukkah. 

49b    168,  170 

52a 90,  114,  158 

Jebamoth. 

47b    132 

109b   132 

Ketuboth. 

49b    169 

Klddushin. 

70b    132 

Gittin. 

7b    168 

45b    lbO 

56a  and  b 149 

Niddah. 

13b    132 

61b    .„,, 56 


Baba  Bathra.  Pape 

8b    168,  169 

Sanhedrin. 

38b 62,  154 

97b    39,  81,  130 

98b 62,  1&4,  168 

99a    M 

Aboda  Zara. 

3b    158 

Makkoth. 

24a   156 

24b    159 

Siphre   60 

Siphra   60 

Genesis  Rabba. 

2:  5 61 

23:  7  57 

48:  10  158 

51:  10 57 

98:  13   157 

99:  10 158 

Leviticus   Rabba. 

13:  3  55 

14:  1  61 

Deuteronomy  Rabba. 

1:  17   72 

1    20  81 

Canticles  Rabba. 

2:  29   161 

Lamentations  Rabba. 

1:  57   63 

Ecclesiastes  Rabba. 

2:  1     55 

Midrash  Shohar  Tob. 

Psalms  2 58 

Psalms  18 62 

Psalms  21  63 


196 


Index  to  Rabbinical  References 


197 


Midrash,  etc. — Gout,      page 

Psalms  146 55 

Proverbs  9 55 

Midrash  Tanchurna. 
Toledoth,  14 61 

Jalkut  Shimoni. 

Is.  26 54,  120 

Is.  60 58,  59,  61 

Midrash  R.   Moses   Hadar- 
shan. 

Gen.    37 57 

Gen.    41 57 

Midrash  Hagadol   60 

Targum  Unkeloth. 

Gen.  49:  10 157 

Num.  24:  17  158 

Targum  Jonathan. 

Gen.  3:  15  157 

Gen.  49:  10  157 

Num.   24:  17    .158 

Is.     9:  6    72 

Is.  12:  S 54 


Page 

Is.  52:  13 153 

Canticles  7:  3 114 

Targum  Jerusalem. 

Gen.  3:  15   157 

Gen.  49:  10 157 

Commentaries. 
Abarbanel,  Is.  53....  153 
R.  Moses  Alshich. .  )  1CQ 

Is.  53   }153 

Ibn  Ezra,  Is.  53 153 

Ibn  Ezra,  Ps.  2:  12..  153 

Rashi,  Ps.  2 57 

Rashi,  Sanhed.  38b..  155 

Siddur   (Prayer  Book). 

Alenu  Prayer 24,  102 

Festival  Prayer 25 

Musaph  for  Festivals.  18 
XIII  Ikkerim 

(Creed)   24,  54 

XVI II    Benedictions.. 47 
Chant  for  Sabbath 
liive  ...,, ••!••. .. •14o 


Miscellaneous  References 


Page 

Bampton  Lectures, 

1907    172 

Blyth,  Bishop   141 

Bryan,  W.  J 165 

Ederaheim,  Alfred, 

57,  58,  60,  135,  136,  153 
Fishberg,  Dr.  Maurice... 3 

Heine,  Heinrich   51 

Hizzuk  Emmunah   48 

Huntington,  Dr.  W.  R.,  141 
Isaac  Troki 48 

Jewish  Encyclopedia. 

Charity    168 

Christianity 131,  150 

Kingdom  of  Heaven,  162 
Polemics 48 


Page 

Saul  of  Tarsus 118 

Socialism    173 

Jewish  Exponent 165 

Jewish  Publication  Society 

142 
Kohler,  Dr.  Kaufmann, 

118,  130,  131,  162 
Lretters  from  a  Chinese  Of- 
ficial   172 

Letters  to  a  Chinese  Offi- 
cial    165 

Mortimer,  Dr.  A.  G.  . .  .165 

Oliensis,  B.  D 165 

Perils  of  Jewish  National- 
ist Movement  3 

Pugio  Fidei   60 

Raymund  Martini 60 


